CHAPTER - I1
LITERATURE REVIEW'ANDMETHODOLOGY
he' need
for integrating Indian thoughts, norms and principles with the contemporary
management philosophy and approaches is considered important to avoid cultural gap and
confusion in operations. Born and brought up in the cultural grooves of the nation, the lndian
manager is developed into a manager by learning western doctrine of management. While
somc of the approaches are acceptable to the Indian context, some are not, when viewed from
the angle of cultural ethos of the nation.
Efforts are already made by several researchers and management thinkers. In this chapter, a
review of the literature is made to find out how far they could infuse ethos into contemporary
management. Different labels are given to the philosophical perspectives presented by
different writers, mostly based on the source from which they have developed the
management.
TOWARDS INDIAN ETHOS
Many believe that modem managcmcnt is significantly a product of westem civilization.
They argue that lndian thinking and values are more spiritualistic and hence not suitablc to
materialistic industrial management. However, several writers have come out with the
synthesis of western materialism with lndian spiritualism and argued that it is because of lack
of proper awareness and interpretation of Indian philosophy that lndian managers could not
benefit from Indian thinking.
The introspective nature of Indian management philosophy is gaining prominence. As the
Business Week article added: "While it used to be hip in management circles to quote from
the sixth century B.C. Chinese classic The Art of War, the trendy ancient Eastern text today
is the more introspective Bhagavad Gita."
Jt is interesting how Indian-born academics, strategists and management gurus in the West
have caught on to this trend, living and demonstrating it to western managers. The Business
Week article, quotes Dipak C. Jain, dean of the Kellogg School observing: "When senior
executives come to Keliogg, Wharton, Haward, or (Dartmouth's) Tuck, they are exposed to
Indian values that are reflected in the way we think and articulate."
Shashank shah and Sudhir Bhaskar (2008) observed that there have been scores of corporate
failures all over the world due to moral turpitude, lack of good governance, and erosion of
values. The need for a change in the corporates' approach towards stakeholder management
is greater now than ever before. Though the term 'stakeholder' was first used in the West in
the 1930s, this concept has been highlighted in the ancient Indian scriptures written centuries
ago. These highlight the methodologies the kings used to ensure the welfare of all their
stakeholders. The kings of yore, who considered themselves as trustees of their kingdom, can
be compared to the top management in corporates of this era. Thus, the concepts highlighted
in these ancient scriptures find as much relevance and applicability even in today's times.
In a study done by Collins and Porras-published in their book Built to Last(l994)Wthe duo
identified 18 visionary companies that, between 1926 and 1990, achieved a growth in
shareholder value 15 times greater than the general market. Research showed that all these
companies had a strong core ideology (values
+ purpose) and contrary to business school
doctrine, "maximizing sharcholder wcalth" was not the dominant driving force of these
visionary outfits. Instead, they pursued multiple objectivcs of which making money was just
one and not necessarily the primary one.
Maya McGinn Porter (1999), outlines the keynotes of shifting consciousness about
economics in the West. She points out the new upsurge of active interest in finer values,
including spirituality in business circles. Without a spiritual compass to guide,
industrialization has been fostering disvalues. The impact of Eastern religions and their
emphasis on the inner self, on American thinking has of late become very strong. The paper
also draws attention to Gandhi's trusteeship concept, and to the successful spiritual
experiments done at Nagajuna Fertilizers Ltd. She, however, has doubts whether business
will change its ways by itself unless something morc powerhl forces it to do so.
Describing the success of practice of Indian traditional values in business Katiyar and Rekhi
(1994) have stated that a new management style can be developed if traditional Indian values
are translated to modern times.
Hiten Bhaya (2000) offered an incisive and exhaustive critique of the present degenerate state
of values in society. He asserts that while the capitalist system may solve the production
problem, it can never usher in distributive justice through its reliance on market economy.
The biblical sins and shad aripus will ensure that the values domain of distribution will
remain uncharted. He elaborated the concepts like 'pure mind' and processes like 'mindstilling exercise.
Dipasikha Chakraborty (2006), attempted at unfolding the exact nature of an Indian ethics of
virtue, which is yet'to be explored in a systematic way. This enquiry into the exciting terrain
of Indian philosophy inevitably leads to the interesting debate regarding the very possibility
of an Indian ethics of virtue.
S.K. Pandey and O.P. Wali (2010) opined that the lacunae of Theory X and Theory Y
compounded with insufficient research evidcnce in favour of these theories resulted in the
proposition of Theory Z. It is a beautiful amalgamation of both Theory X and Y and has
enough empirical evidence to support it. It is easily deduced that most of the successful finns
share some common characteristics, which are untouched by geob~aphicalboundaries of
nations. Theory Z has great relevance in the Indian scenario, as it is a culminat~onof both
American and Japanese cultures. India interestingly has a national culture, which is also a
blend of both types of characteristics. This study draws From ethics related literature from
ancient Indian scriptures to demonstrate the points of convergence and divergence between
Theory Z and the Indian management approach. it also tnes to emphasize the applicability of
the old phenomenon in the light of new changes in the corporate world.
Virmani and Gupta (1991) observed the contradictions and dualism between professed
policies and practices in Indian management. Many persons and institutions have contributed
to the growing consciousness and training of values from holy scriptures.
Scholars and practitioners started looking at the ancient Indian literature to observe its
relevance for better functioning of organizations.
According to Sinha (1992), the move to get out of the western mould and to indigenize OB
research in India has taken three routes. The first leads towards a psyche-spiritual model of
idealized human beings who strive to self-realize by seeking purity and peace of mind,
cultivating a sense of detachment, and accepting work as duty. The second emphasizes
strategic role of the organization in nation building. The third yields to socio-economic and
62
political compulsions and explores what people in the organization, as a result, actually do
and how they relate to each other. The three approaches often overlap, and taken together,
present a contrast to the western view of OB.
CONCEPT
The phrase ethos was introduced perhaps by the German philosopher Hegel who spoke of
every child being 'suckled at the breast of the universal Ethos.' According to Hcgel, 'The
wisest men of antlqulty have gven judgnent that wisdom and vi~tucconsist
III
li~ing
agreeably Lo the Etlios of one's people. 'Ethos refers to Greek word meaning "character" in
general, that which distinguishes a particular work of art and gives it character. More
specifically, a term used by the Greeks to describe the moral and ethical character that they
ascribed to music. It refers to the disposition, character, or fundamental values peculiar to a
specific person, people, culture, or movement.
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".
The word 'cthos' has been detind in Webster's dictionary as, 'the distinguishing character,
sentimcnt, inoral nature or guicii~igbeliefs of a person or group or institution.' Marc simply
stated, it means the moral temper of a race, or nution, or community. It represents the suln
total of the moral attitudes of a goup, the way Ihcy rcact to various problcnis and situations
in lift. Mackcnzie says that the ethos of a people 'constitutcs tlic atmosplicrc ill which the bcsl
rncmbers of a racc habitually live... it constitutcs the univcrsc of their moral
activities.'(www.tamilbrahminins.com).
There is no English word that fiilly expresses t h ~ s~dcaiinrl. 111steur1of havmg rccou~scto the
Gennan, rt 11,s become customay to usc a Grcck tcnn ethos. Indian Ethos is all about what
can be termed as "national ethos". Formally, the body of knowledge which der~vesits
solutions from the rich and huge Indian system of ethics (moral philosophy) is known as
Indian Ethos in Management. Some people refer to it as Vedic management.
The Vedas (Sanskrit
vida, "knowledge") are a large body of texts originating in Ancient
India. Composed in Vedic Sansluit the texts constitute the oldest layer of Sanskrit literature
and the oldest scriptures of Hinduism The class of "Vedic texts" is aggregated around the four
canonical SahitZs or Vedas proper (turTya), of which three (tra,ya) are related to the
performance of yajna (sacrifice) in historical (Iron Age) Vedic religion.
Vedic Management deals wlth more psychological aspects of organizational components
such as leadership, character building, organisation ethics, self motivation, team psychology,
attitudinal change efc. Though such generic topics are popular among corporates that use
Vedic Management, more specific topics that are usually dealt through understanding Vedic
Philosophies are Strategic Management, Orga~lisationStructure, Hierarchy Management,
Solutions at Crisis Situations, and knowledge inanagement and enhancement. Since Vedas
are globally related to Yoga and Ayurveda, many a time corporates use Vedic Management
training as outbound training where the executives are taken to a naturally scenic place and
trained in a Gurukul atmosphere.
INDIAN ETHOS FOR CONTEMPORARY MANAGEMENT
A review of literature to know the principles and techniques evolved from Indian ethos for
contemporary management is made here.
Sathya Sai Baba (1986)
Inaugurating the new Master's Degree Course in Business Administration as Chancellor of
Sri Sathya Sai Institute of Higher Learning in 1986, he set direction for training future
managers.
Three bodies
Every man has three bodies--the gross or physical (sthoola), the subtle (soohhma) and the
causal (kaarana). When the physical body is rendered pure by taking pure food, the subtle
body consisting of the mind is purified by pure desires, and the causal body represented by
the antahkarana (conscience) is sanctified by sacred thoughts, the inherent divinity in man
can be manifested and fullness in life achieved. The primary obligation of people is to
recognise the divinity that is in each of them.
Neethi in conduct
In the pilgrimage of life, man has to guide his conduct by certain moral principles known as
Nccthi. Necthi is derived from the word nitha, which means what is proper or right. Right
conduct is the royal road for man to achieve the highest state in life. Without morality, people
perish.
Puruslza with diviniv
One is called a Purusha (Person). Only a man with a personality can be called a person. This
paurushyam (personality) is a term applicable only to a person who leads a model and
truthful life, fillcd with good deeds. The Latin word "Persona" means onc who is a spark or
thc Divine. Only by recogn~zingthe inherent divinity In him can man become truly human.
Divinity leads to unity
The remgnttion of the divinity in man will lead to the rcal~~ation
of the unity of mankind.
Everyone will then realize that he belongs to one human family just as all flowers in a crccpcr
bclong to the same plant, and all birds in a flock arc one. It is this sense of unity that has bccn
the corc of Bharat's age-old culture. It has sought to promote the well-being of all as a
cardinal faith.
Valites
We should be concerned with,"Man Management." We want leaders who will be pcrsons of
intcbyity and character. In Upanishads and the Gita Indians attached importance to truth and
integrity. Biblc, Quran and Buddhist texts - all of thcm also laid emphasis on Truth.
It is desirable-to start the day in every factory or workshop with a silent, common prayer in
which managers and workers join. When such prayers are held, the workers will be ablc to
cxperience harmony in the factory( www.sssbpt.info ).
Presentation by Himadri Barn~an(2009)
He opined that the best form of management has to be holistic and value driven and IEM is
one such. He has drawn a comparison between Western management with what he termed
65
a s Eastern management as shown in Table 2-1 .He argued that eastern management will help
in synchronizing private and public benefits and encourage individuals to lead an enriched
quality of life together with worldly achievements.
Table 2-1 Indian Ethos Management vs Western Management
Items
Management
(Oriented by Management (Oriented by Values
Western Approach)
J
Technology, and adopting holistic approach,
lndian and Eastern)
C
human and social welfare in unison.
Soulless Management.
Euiphasis
management
Worker development, rnanagernent
Development of man,
of others, profit maximization, harmony,
happiness
human being only given lip management of self
sympathy.
!
..
5 Ms as Resources - men, moncy,
materials, machines and markets.
Science & Technology, information
for decision making.
Tools
I
Problem
solving
] Decision
I
Conflict resolution by negotiation,
compromise, arbitration.
Liquidation of differences only for a
temporary period. No reference to
higher consciousness.
I Brain storming
1
Mcn, machines, materials and neth hods as
conscious
partners
-all
having
consciousness whether manifested or
dormant. Information and intuition Ibr
decisions. Ethics and values combined
with skills.
Conflicts resolution through integration
and synthesis on stressing super ordinate
common
goals so that enduring harmony and unity
is assured. Self introspection, stepping
back aids
for solution.
Brain stilling
makin
process
Integrated development.
Soul or spirit ignored. Material approach, breath-control
development only even at the cosl of emphasized.
Human enrichment and total quality.
man and nature. '
selfish only. Soulless.
spirit, total harmony, global good.
Source: Himadri Burman, 2009 Centre for Munugernent Studies, Dihrugarh University, lndian Ethos
& Values in Modem Management, available at himadri.cmsdu.org/doruments/IndianEthos,pd~-
similar
I
Work Ethic
Karma Yoga of all workers in an organization will guarantee internal as well as external
quality. Yogah Karmasu Kaushalam (excellence in work) guarantees total employec
involvement. Indian ethos gives the key to effective motivation, which is a key requirement
in achieving 'total quality'. Answers to the thrce intriguing questions are as given under.
1. Why work? To purify the mind and the hcart (Chittashuddhi') and to become wisc;
to provide public benefit.
2. What is work?
To nurture each other. It is a form of Yagna, sacrifice. It is the
worship of the Divine.
3. How to work? With the spirit of renunciation, i.e., Tyag and to serve others without
self-interest.
Stressfactors
Barman opined that ancient Indian literature does not talk about stress itself. Some of thc
tcrms used are bishad, klesha and dukh. Klcsha refers to the stressor aspect. Our ancient
literature does talk of tritap which refers to thrce kinds or rathcr sources of distrcss and
miseries (dukhatraya )in human life. They are:
Adhibhautih - due to beings, i.e., wild animals, reptiles and cruel humans.
Adhiduivih - due to 'Acts of God', i.e., natural calamities which are ordinarily
bcyond human control.
Adhyutwilca - relating to one's own body and mind, i.e., physical and mental illness.
Out of the thrce, those in the second goup are ipso facto outside our control, the first
group inay 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 as already
mentioned above.
Bulutzced mind
Two verses from The Gita which reflect thc Sanzult~'a(even view) and thc Nirdwandwa(No
two -minds) approaches:
'sukha-sukhe same krtva - labhalabhau ja.vaja.vau ...' [To regard pleasure and pain, gain and
loss, victory and defeat as alike]
'yo nu hrsyati na dvesti - nu socati nu kankasati - subhsubha - p arityagi ...' [He who neither
rejoices nor dislikes nor grieves nor desires, who renounces good and evil]
Work orientation and culture
Guidelines for cooperation and motivation as well as success principles in vedic literature.
Work attitudes- Atmano Mobhartham, Jagat hitaya cha: All work is an opportunity
for doing good to the world and thus gaining materially and spiritually in our lives.
Rewardingpeople
- Archet dana manabhyam: Worship people not only with material
things but also by showing respect to their enterprising divinity within.
Self-motivation
- Atmana Vindyate Viryam: Strength and inspiration for excelling in
work comes from the Divine, God within, through prayer, spiritual readings and
unselfish work.
Quiet endeavor
- Yogah karmashu Kaushalam, Samahlam yoga uch,yate: He who
works with calm and even mind achieves the most. Yadishi bhavana yasya siddhi
bhavati tadrishi: As we think, so we succeed, so we become. Attention to means
ensures the end. Teshum sukhm tesham shanti shaswati: Infinite happiness and inf nite
peace come to thein who see the Divine in all beings.
Interpersonal
relationships-
Parasparam
bhavayantah
shrcyah
param
bhavapsyathah: By mutual cooperation, respect and fellow feeling, all of us enjoy the
highest good both material and spiritual. 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.
Presentation by Swami Jaitatmananda (2008)
In his book on Indian ethos for managerncnt Swamiji has explained how Indian ethos can
help enlighten management. The key ideas expressed by him are as given under.
Atman =Brahman
The first truth is the presence of
infinite power of ,knowledge, purity and bliss lurking
behind the tiny body-mind complex of the limited human being referred to as atman.
Upanishads have expressed this truth as-aham brhamasmi( I am Brahman) or ayam atma
brahma( the individual soul is brahma). Vivekananada explained: Each soul is potentially
divine. The goal is manifestation of the divinity within.
Holistic universe =unity of existence
The second truth is the essential unity of existence-everything in the universe is
interconnected. Vivekananda elaborated this point in the following words:
The watch word and essence have been preached in the days of the yore when the veciantic truth was first
discovered ,the solidarity of all life. One atom in the universe cannot move without dragging whole world
along with it.
This holistic vision is expressed as follows:
Sarvam Khalu Idam Brahma- All that exists are Brhalnan or Existence-KnowlcdgeBliss- Absolute.
Prjananm brahma- Brhamm is the one all pervading consciousness.
* Ekam eva adviityam- There is only one cxistcnce beyond all dualities.
Work Ethos
One has lo ~ o r kwithout greed for universal welfare. This is expounded in thc following
verse of Upanaishad.
Isa vasyam idam sarvarn yat kincha jagatyam jagat
Tycna tyaketna bhunjitha ma gridha kasyaswid dhanam
Whatever exists in the universe has to be enveloped by God, the all pervading reality. Enjoy
and strengthen life by sacrificing your selfishness ;by not coveting other's wealth.
Similar view is expressed in Bhagavad Gita.
Yagnashistaahsino bhuket muchyane sarvakilmisai bhumjante tu agatn pap ye pachanti atmakaranat(3"'
chapter).
He who shares the wealth generated only afler serving the people, through work done as a
sacrifice for them is freed from all sins. On the contrary, those who earn wealth only for
themselves eat sins that lead to frustration and failure.
Chandogya Upanishad says the same thing as follows.
Yo vai bhumah tat sukham na alpe sukham asti buhaiva sukham
Bliss is never attainable by living a life of limited interest. Bliss comes only from the infinite.
There is no bliss in the finite life.
69
Holistic vision and self control
Chanakya (Kautilya)'~aphorisms inspired Indian Kings to seek success in administration by
his time tested method of righteous action ieading to the manifestation of divinity within.
Table 2-2 gives the navasutra (nine principles) for right conduct.
Table 2-2 Navasutra for right conduct
S.No
Guidelines
Interpretation
1
Sukhasya mulam dharmam
2
Dhrmasya mulam artham
3
Arthasya mulam rajyam
4
Rajasya mulam indriya vijayam
5
Indriya vijayasyamulam vinayam
6
~ i n a ~ a s ~ a m u lvriddhopa
am
seva
7
Vriddhopasevasya vijnanam
8
Vijnanena atamanam sampadayet
9
Sampaditatma jitatma bhavati
The root of happiness lies in righteous
action
The root of dhanna is the legitimacy
of earned wealth.
The root of such wealth lies in having
kingdom.
The root of kingdom lies in the self
controlled life of the ruler.
The root of self control lies in
humility.
Humility comes fiom serving the
enlightened persons. From the service of enlightened
persons comes wisdom.
By wisdom is gained the knowledge
of self.
A man of self -realization conquers
everything in the universe.
Whole man
Indian Ethos sought to rouse the whole man. Mundakopailishad asserts : "Dwe vidya
veditavye,para chu,eva, apara cha". We must have two kinds of knowledge- the knowledge
of internal excellence and knowledge of external excellence. Unfortunately the spiritual
seekers
neglected "abhyudaya(prosperity in
the world
attainable by
righteous
means)concentrating on Nishreyasa(the search for the eternal) where as the western
materialists neglected Nishreyas. Vivekananda sought to strike balance by saying :
What we want is not so much spirituality, as a little of the bringing down qf'advaita
into material world. First bread and then religion.
To his westem disciple sister Nivedita, Vivekananda said:
It is a curious thing that the inner life is often most profoundly developed where the outer
conditions are most crumpling and limiting. But this is an accidental and not an essential
association. The history of the past has gone to develop the inner life of India and the activity
(the outer life) of the West. Hitherto these have been divergent. The time has come for them
to unite.
Leadership
Gita provides guidance to people to excel as leaders.
Yud yud ucharati srcshtha fat tat evctarojfinoh
So yutpranamam kurute l o h h taf unnul)urtute
Whatever the excellent and best ones do thc colnl~~oners
follow.
Also it provides how the combination of a philosopher and a skilled person works:
Yutrayogeswizru Knshno yutra partha dl~unt~r~fl~urul~n
Tuttro shri vyayor bhltt~dhruvunitir malirnlrirna
Prescntatiun by Swami Someswarananda
Swamiji, Chairman, Vivekananda Centre for Indian Management and other IEM coi~sultants
over a period of time documented their views in Samna\,rrya.
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.
Gunas and motivators
The Mahabharatha talks of Ctypes of dealing with people: Saam (treating equally), daan
(rewarding), bhed (discrimination) and dand (punishment). One has to judiciously use one
of these methods in dealing with people.
According to our scriptures people are oriented towards 3 character sets: Tamasik (the
simpleton), Rajasik (the forcell/ambitious) and Satwik (the wise). Table 2-3 shows how
do we conduct these 4 types of transactions with the 3 character sets.
Table 2-3 Four types of transactions'asper Mahabharata
Method
Tamasik
Hajasik
Satwik
Guide
Inform
Consult
Reward
Empower
Recognize
Criticize
/ Control
I
Dand
Challenge
I
Silence
I
Warn
Monitor
Presentation by Tripathi (2002)
Tripathi observed that Vedic economy emphasizes on the following four concepts to be
observed by the business organization for its gowth and prosperity
1 . Yagna spirit. Sacrificing individual desires in favour of community benefits. Lord
Krishna says in Bhagwad Gita (3-13), that all sorrows from the society would be
removed if socially conscious members of a conlmunity feel satisfaction in enjoying
the "Remnants" of their work performed in "Yagna spirit" (Selfless welfarc of others).
2. Sreyas. Preferring of long-term benefits over short-term gains. This will lead to
welfare of all rather than benefit of only a few.
3. Sharing. Sharing the business prosperity with all the stakeholders of the business.
Rig-Veda offers cornprehensivc vision of excellence for corporate life in the
Sangathan Sukta (Synthesis of Vedas).
4. Cosmic harmony. Non-disturbance of anything in the environment. Bhagwad Gita
says universe is an undivided whole, where every particle is connected with every
other particle.
Presentation by Swami Sukha Bodhananda
In the corporate world what matters are market share, customer satisfaction, share value,
innovation and quality products. This creates fierce competition among corporate players.
Companies consist of people with varying interests, backb~oundsand expectations. To knit
then] together and motivate them to pursue a sharcd goal is difficult involving many
compromises. Both these tasks lead to unethical practices. The old problems of ego,
arrogance, intolerance and greed creep into the civilized corporate world.
Duryodhana's arrogance and stubbornness has to be understood in this light, like even the
Indian corporate world has to deal with the arrogance and irrationality and populism of the
Mayavati-s, Laloo-s, Paswan-s, Mulayarn-s, Mamata-s and Jayalalita-s as well as the
stubbornness of the Leftist Marxists and the Trade Unionists. If Dritarashtra were not born
blind he would have been the king and Duryodhana would have been natural heir to the
kingdom. But that was not to be. Duryodhana felt cheated by fate and became bitter, jealous
and vengeful. In a materialistic culture where there is no inner discipline or acceptance
conflict is inevitable. Duryodhana's intolerance led to war and the more accommodating
Pandavas won. Pandavas were forced to play a zero sum game and at the end all lost heavily
in terms of men and material. The Mahabharata war was a case of mutually assured
destruction [MAD].
Who will be the sacrificial lamb -hero- in business wars? Is he the one who takes risk,
incubate and commission new projects and if it doesn't work pack up and lcave as pcr the exit
plan or B plan? Where will you place Abhimanyu in a business model? I am sure such heroes
are the initial trailblazers after who march successful men.
Can there be any better advice to today's manager? Focus on the process with awareness of
the crror free end in the background, without unduly worrying about the result and anxiety for
pcrsonal pelf is the central teaching of the Gita. War is the last resort after sama, dana, bheda
and danda. "It is the striped one who survives in the corporate junglev- A judicious mix of
collaboration, conciliation, manipulation and flexing the muscles according the contingency
of the situation is the right solution.
Kannan's presentation
In an article titled 'Wisdom of the ages' in 'The CTO Forum' Magazine, Dr. S. Kannan
presents an overview of the Vedic vision especially with reference to the concept of
'Corporate Social Responsibility.' Based on the Vedas, CSR can be looked at from three
dimensions constituting the individual, social and cosmic perspectives.
Work Ethics
The individual dimension of CSR focuses on the concept of d h m a (righteousness).
The Vedas call upon one to speak the truth and follow the righteous path.
Satyam Vada -One shall speak the truth
Dharmam cara- One shall follow the path of
righteousness
One shall do what he speaks and what he thinks
One shall not sin against his neighbor or:
foreigner
One who does not work is a social evil.
Taittiriya Upanishad i-1 1
Taittiriya
i-11
. Upanishad
.
Taittiriya AranyakeORig Veda Samhita v-85-7
Rig Veda Samhita x-22-8)
Wealth Acquisition Ethics
The Vedas emphasize that wealth has to be earned only through fair means and one should
put in his best efforts to acquire wealth through ethical and moral practices. One has to
acquire wealth by ethical means.
Wealth has to be won by deeds of glory
One shall be led by the fair path to riches.
One should tread the sinless path and gather
wealth
A man shall strive to. win wealth by the
righteous path
One who helps others wins wealth
Rig Veda Snmhita vi-19-10
Vajasaneya Samhita v-36
Vajasaneya Samhita iv-9
I Rig Veda Samhita x-31-2
I Rig Veda Samhita iv-50-9
Social Responsibility Ethics
The Vedas assert that there shall be proper distribution of wealth from the wealthy to the
poor. They also condemn those who enjoy wealth without partaking it with others. The Vcdas
aiso advocatc conservation of resources to take care of future requirements.
I One
shall not be selfish and consumc all by
himself.
Wealth accumulated through 100 hands should be
distributed to I000 hands
One who eats alone is a sinner
The leader is the distributor of wondrous wealth
Let the rich satisfy the poor with a broader vision
One shall produce fair wealth for today and
tomorrow
I exploitation
/ Rig Veda Sam x-117-6
Atharva Veda Samhita iii-24-5
Rig Veda Samhita x-117-6
Vajasaneya Samhita xxx-4
Rig Veda Samhita x-117-5
Rig Veda Samhitavi-71-6
1
Krishnamacharyulu's Presentation (1976)
Bhagavad Gtia is rich with principles for harmonious and meaninghl life. Different writers
have found guidelines that improve managerial abilities and actions.
Essence of GZTA He observed that the reconciliation of 'the different paths of Dharma ' and
'work without desire or attachment' are the two special characteristics of the Gita. It
professes that work divorced of spirituality is an artificial flower which has neither life nor
fragrance. The essence of Gita can be modeled as shown below.
W=WxWxW
Win = Work x Worship x Wisdom
Law ofequifinalty- Gita nevcr suggests 'one best way... or a rulc thumb' Gita says that there
are many radii to reach the centre (God) from the circumference. It identified not less than 18
tentative alternatives to reach the ultimate goal. It preaches that one should possess the head
of Shankara, the heart of Buddha and the hands of Janaka. Work is to be transfoniied into
worship. With hand in the society, head in thc forest onc should endeavour to scrve the
mankind. It declares that service to mankind is service to God.
Visionary endeavours-It blends vision and actiotl (Panning and implementation an integrated
effort) . Gita suggests that people should be active and takc intense rest in intensc activity.
We are aware of atma (individual) and paramattna (organisation) conccpts which requlrc
union(harmonization)for salvation (achievement).
Purification (Thoughts and Action)
t
Illumination (Concentration)
-
Union and Salvation (Wisdom) (Goal)
According to this, one of the pri-requisites for attaining excellence in performance is by
concentrating on the work that one takes up. People with good ethical training and character
easily concentrate better than others, because their minds tend to be as pure as crystals. They
secure co-ordination of the other members by their wisdom to attain salvation. Like the God
who trusted his men and asked them to endeavor for satisfaction of desires and assured that
he would present himself when needed a manager can trust his subordinates and manage by
exception.
Managing by exception -The concept of 'Managenlent by Exception'(in controlling) is
explained in the following sloka:
Yadha Yadha Hi Dharmasaya glanirbavathi bharatha
Abyddhanam adharmasya thadatmunam srujamyaham
Holistic view-If we look at other scriptures, we find many meaningful advocacics. For
instance, Yogavasishtam suggests:
Jnanam samyagvehhnam -wisdom lies in ir:tegrated perspective (holistic approach)
Dwoukramou chitlnasasya-yogo jnanam cAa RagAalu
Yogastha thvrutti rodhohi-jrzanamsuntyape1il.hnam
Social welfare -Economic or spiritual pursuits should consider social welfare according to
Indian traditions. The very first verse of Ishavasya Upanishad which Gandhiji considered to
be the epitome of the Indian philosophical thought runs like this.
Eeshavasyamidam sarvam Ithkincha jagathyam jagat
Thena thyakthena bhujiiyn ma grudhah kasysiddahanap
It means-"All that exists in this universe is the abode of the almighty. Therefore, enjoy the
good things in life by sharing them with others. Do not covet the possessions of others." To
us at cross roads of materialism and spiritualism it provides a guideline.
The modem version of these abiding truths in our culture could be formulated thus. Today the
owners of capital and wealth have no absolute right over their possessions for personal gain.
They have to use their economic possessions for the good of the society as a whole. This is
both a function and justification of wealth today.
Presentation by Bhattathiry (2004)
He argued that Bhagavad Gita is a storehouse of knowlcdge not only for waniors like A juna
but also to the common man and'managers. To exemplify his argument he presented some
useful principles from Karma Yoga expounded in Bhagavad Gita as given under:
Work culture- In Chapter 16 of the Gita Sri Krishna elaborates on two types of Work Ethic
viz. daivi sarnpat or divine work culture and asuri sarnpat or demonic work culture.
Daivi
work culture
- means fearlessness, purity, self-control, sacrifice,
straightforwardness, self-denial, calmness, absence of fault-finding, absence of greed,
gentleness, modesty, absence of envy and pride.
Asuri work culture - means egoism, delusion, desire-centric, improper performance,
work which is not oriented towards service.
Equunimig -Adi Sankara says that the skill in performance of one's duty consists in
maintaining the evenness of mind in success and failure because the calm mind in failure will
lead him to deeper introspection and see clearly where the process went wrong so that
corrective steps could be taken to avoid such shortcomings in future. The principle of
reducing our attachment to personal gains fron~the work done or controlling the aversion to
personal losses enunciated in Ch.2 Verse 47 of the Gita is the foolproof prescription for
attaining equanimity. Yoga is defined in the Gita itself as'samatvam yogah uchyate' meaning
unchanging equipoise of mind.
Work with detuchntent to discharge swadliarrrra.( Sense of duty without emotional
relationships) - Gita tells us not to mortgagc the present commitment to an uncertain future. A
popular verse of the Gita adv~sesnon- attachment to the fruits or results of actions performed
in the course of one's duty. Dedicated work has to mean 'work for the sake of work'. If wc are
always calculating the date of promotion for putting in our efforts, then such work cannot be
commitment-oriented causing excellence in the results but it will be promotion-oriented
resulting in inevitable disappointments. By tilting the performance towards the anticipated
benefits, the quality of performance of the present duty suffers on account of the mental
agitations caused by the anxieties of the future. Another reason for non-attachment to results
is the fkct that workings of the world are not designed to positively respond to our
calculations and hence expected fruits may not always be forthcoming.
The Gita further explains the theory of non-attachment to the results of work in Ch. I8 Verses
13-15:
[f the result ofsincere effort is a success, the entire
credit should not be appropriated by the doer alone.
Ifthe result of sincere effort is afailure, then loo the
entire blame does not accrue to the doer.
Nishkama karma (Perform duty without desires) - Attaining this state of nishkama karma
(desire less actionslis the right attitude to work because it prevents the ego, the mind from
dissipation through speculation on future gains or losses. The best means for effective work
performance is to become the work itself. This is a brilliant guide to the operating Manager
for psychological energy conservation and a preventive method against stress and bum-outs
in the work situations. Lord Krishna in the Gita says:
"Karmanyeva Adhtkaraste Ma Phalcshzr Kadhachana
Ma Karma-phala-heturbuhu Ma The' Sangab Asthli Akarmani"
Efficiency Kausalam means skill or method or technique of work which is an indispensable
component of work ethic.
Self-rranscendence or Selflrealisatiort (Attairt selfand go beyond) - The portrait of a selfrealising person is that he is a man who aims at his own position and underrates everything
else. We should not be the eagle that soars high but keeps its eyes firmly fixed on the dead
animal below. Self-transcendence is overcoining insufferable obstacles in one's path. Selftranscendents are the visionaries and innovators. Their resolute efforts enable them to achieve
the apparently impossible. They overcolne all barriers to reach their goal.
Lokasangraha (Worldly wel$are).- Gita advises that work irrespective of its nature have to
be directed towards a single purpose - that is the manifestation of essential ultimatums in man
by working for the good of all beings. This vision was presented to mankind in the very first
mantra of Isopanishad which says that whatever exists in the Universe is enveloped by
Ultimate. How shall we enjoy this life then, if all are one? The answer it provides is enjoy
and strengthen life by sacrificing your selfishness by not coveting other's wealth. The same
motivation is given by Krishna in the Third Chapter of Gita when He says that
'He who shares the wealth generated only after serving the people, through work done as
a sacrifice for them, is freed from all the sins. On the contrary those who e m wealth only
for themselves, eat sins that lead to frustration and failure.'
Assimilation of the ideas behind 2.47 and 18.13-15 of the Gita leads us to the wider
spectrum of lokasamgraha or general welfare.
Nirdwanda (Unity of mind and thought) Single minded pursuits are obviously
representations of devotion to work. Undivided involvement is the key to mental equanimity.
Drawing from Gita he says, 'the disinterested work finds expression in devotion, surrender
and equipoise. The former two are psychological while the third is the strong-willed
determination to keep the mind free of and above the dualistic pulls of daily experiences'.
Sevayoga (service orientation) - Gita provides another dimension in the work ethic. It
suggests that if the Karmayoga is blended with Bhaktiyoga(devoti0n and submission for
higher order things) then the work itself becomes worship, a Seva yoga (service minded
exercise). This is comparable to servant philosophy of leadership explained by western
thinkers.
Leadership Qualities Whatever the excellent and best ones do, the commoners follow, so
says Krishna in the Gita."I am the strength of those who are devoid of personal dcsire and
attachment. 0 Arjuna, I am the legitimate desire in those, who are not opposed to
righteousness" says Krishna in one of the Chapters of the Gita.
Belief in Superiror-
Krishna's advice is relevant here : "Tasmaat sarveshu kaaleshu
mamanusmarah yuddha cha" meaning 'Therefore under all circuinstances remember Me
(Almighty) and then fight' (Fight in this context means perform your duties, the duty being to
wage war). Thus Gita's confidence building mcssage for all mcn of action is : He who
follows the Almighty's ideal in all walks of hfe without losing faith in the ideal or never
deviating from it, He provides them with all that they nced (Yoga) and protect what thcy have
already got (Kshema). Says Sri Krishna in the 10th Chapter of the Gita.
I am the strength of those who are devoid of personal desire and attachment. 0 Arjuna, I am the legitimate
desire in those, who are not opposed to righteousness.
Ethical action - 'No doer of good ever ends in misery'. Every action should produce results:
good action produces good results and evil begets nothing but evil. Therefore always act well
and be rewarded.
In conclusion he observes that his idea is not for 'discarding of the Western model of
efficiency, dynamism and striving for excellence but to make these ideals tuned to the holistic
attitude of lokasangraha -for the welfare of many, for the good of many. The idea is that these
management skills should be holistic centric and not Western-centric. What I suggest is a
combination of both these approaches will certainly create future leaders of business who will
be far superior to any that have ever been in the world till date and it need not be restricted to
the fields of business alone'.
Presentation by Chakraborty and Chakraborty
Chakraborthy (1999) tn his book Values of Ethics for Organisation cvplaincd that globally
compctitivc and locally cffectivc organ~zatlons dcpcnd ultli~iatcly on thc cultivat~on oi'
practical ethics and 'sound huinan valucs. He used scvcral case stud~csti) demonstrate the
practical application of the Ideas.
In the book, Managenlent B,v lialtres, S.K.Chakraborthy(2004) argued that Indian managers.
who have long imported valuc systems from countries that have 110 roots in India and thus
lack the philosophical hundatioils of thc age-old Indian values system, have crcatcd
orgatlizations strong on skills and weak in valucs to the dctrimcnt of cfficicnt fu~~ctioning.
Looking at the Japmcsc, Chinesc, and Arncrican systems, as well as Indian classical toxts in
philosophy and psychology, he develops il new theory of valiles for Indian managers and
21
systematic training regime for putting his theory in practice
Chakraborty and Chakraboty (2008) in their book spirituality in management provided
several ideas based vedic scholars and religious thinkers.
Resource concept Condenlned
They refute the human resource concept saying that exploitation and disposability are the
very essence of resource orientation. Amritasya putrah's (children of immortality) of the
world, as our shwetashwatara Upanishad beckons (verse 2.5) cannot be mere resources to be
used up.
Principles of management
They laid down four principles to guide managerial decisions.
1. Exploitation of nature by man is unethical.
2. Industry technology is for the human being; not human being for the industry technology.
3. Reconcile or narrow down the divergence between doing and becoming. The domain
of doing is ruled by division, separateness, fragmentation. The governing law of
becoming is union, relatedness and holism. To do we need skills, to become we need
values.
4. Desirable values as means in the process of accomplishment. Instead of focusing on
desired values as ends, one should emphasize on desirable values as means.
The sermon on the mount, the vinaya and the sheela of Buddhism, the daivi sampal of the
Gita, the shreya of the Upanishad, the shabad of the Sikhs, the adab of the Sufis, and many
.more -all cover a common ground of human values with clear spiritual moorings. Each
generation as a whole has to practice them anew and afresh for itself. Arnold Toynbee
(1 987) observed:
All of it is now brain culture now, no heart-culture. The culture of emotion is distinct
process, and is as serious and arduous as that of thc intellect. Yet we have no place for it
in the scheme of human development.
Psyclto-Pltilosophicalperspective: Yoga- Vedanta (Y-V)
Vedanta is the philosophical base of Onencss (Advaita).
Yoga means realization of union by the human with divine or the union of individual
consciousness with the Universal consciousness. It is the psychological process which
accelerates and stabilizes the experience of this Oneness, this union. There are other
viewpoints like this: Kundalini in Tantra, Vipasana in Buddihisrn and Prehha Dhyuna
in Jainism.
The Y-V ontology posits the following-
* The infinite, the Eternal, is the foundation of the finite, the changing.
The 'whole' comprises both the finite and infinite.
The individual's manifest empirical 'sclf is an outcr instrument of action,
disconnccted from the transcendent 'self 'within. So, the typical human person
is not experientially holistic, though essentially he /she is
Complementing the ontological position, the epistemology holds the following:
The faculty of mental reasoning, though higher than vita! instinct, is insufficient
for knowing the 'whole'.
Reason and intellect proceed by dividing and fragmenting; therefore receptive
mental silence, with an aspiration for directly perceiving, the whole, the self
within, is indispensable.
Mind-Stilling exercise
Also called Quality Mind process, is an approximate equivalent to Raja yoga, which
means chittavritti- nirodha i.e., cessation of mental turbulence. The steps involved are
given in Table 2-4 follows.
S.No
Tablc 2-4 Steps in Mind Stilling
1
I
I
Deep, slow mindful breathing,
1
Time in
Activity
I in and out through alternate
I nostrils.
Normal mindful breathing
using both nostrils.
Becoming aware of the space
I within the head and
I/
suggesting to it gently and
silently: 'let go' 'let go'
I
Opening up upwards above
/ the head -by contemplating a
lotus at dawn silently
I
Logic
I
Stabilise agitated
11-15 cycles
I
/ nervous system 1
I
I
-do-
15 minutes
Thought stilling or
I
brain stilling.
5-7 minutes
--
In touch with the
/ infinite
5-7 minutes
unfolding it petals and
1 opening up to the pure golden
I
I rays of the rising sun.
I Concentrating the awareness
of self for spirit in the centre
5
of psychological heart
(hridaya guha) .
I
Connecting with
5-7 minutes
deity or infinite.
Niskama Karma(NK)
Verse 11-47 in Bhagavad Gita enunciates thc principle of NK as follows.
Thou has a right to action, but only to action, nevcr to its fruits; let not the fruits of thy
works be thy motive, neither let there be in thee any attachment to inactivity.
The principle is often misunderstood. Critics suggest that (i) we are reduced to agents of
action without any emotion and (ii) there is no concern for results. This is not true.
The intention -consequence inter relationship cnlbedded in the principle can be explained as
follows:
The motive or intention of an agent at the start of a decision or action should he pure
of egoistic, selfish desires. (lok sangraha -welfare of all )
As implementation proceeds pain (ltlcsa ) or pleasure (sukh) may be experienced by
the agent. Consequences cannot be anticipatcd by the agent.
The purpose makes one balanced. (samafiva) against all odds. Samarwu strengthens
the stamina of the agent to resist making compromises.
It can be further clarified by understanding what Pruzan (2001) says:
This should not be confuscd with indifference to the work itself; rather the work
IS
to be
performed with detachment. Not should this be confused with fatalism. We must do what we
find to be important to do to the best of ability. But such action is selfless in that it is
performed with indifference to the oulcornes, bc they success or failure, praise or blame.
Karma Yoga and Anasakti (without interest) are also fairly common expressions cognate with
NK. To make it more clear, they differentiated Nishkam Karma with Sakam Karma.
Table 2-5 shows the differences.
Table 2-5 Nishkam vs Sakam Karma
Source: Chakraborty, S.K, and Chakraborty (2008), Debandghsu, Spirituality in
Management, Oxford University Press, New Delhi. P.67
Svadharma
It refers to the spontaneous actions of a betng in a natural and spontaneous way. The Sun
gives light and heat, the tree gives fruit, flower or shade; the flower gives fragrance and
beauty- all following their intrinsic laws of being. When onc follows svadharma his work
will be in hamlony with nature's rhythm and spirit of work.
Stress and Gita
Gita has many useful ideas to manage stress. Table 2-6 provides a view of them.
Table 2-6 Stress Management Principles
Location Principle
11.38
Sukhe-dukhe Same Kritwa LabhaLabhau Jaya-Ajaju
I
Meaning
7
Make grief and happiness, loss and
gain, victory and defeat equal to thy
soul.
11.50
Yogakmasu Kausalam
Yoga is skill in work
11.56
Dukhesu Anudvignamana, Sukhesu Mind is undisturbed in the midst of
1 Vigataspriha
/ sorrows and amid pleasures.
111.30
Nirashi Nirmamobhutva,Yyudhasya I Fight, free from desire and egotism,
vigatajwara
and delivered from the fever of the
soul.
IV.20
Tyaktwa Karmaphal-asangarn,
Abandon all
Nitya Tripto Nirashrayah
work,(be) ever-satisfied, without any
kind of dependence.
V.03
Yo na dwesti,Na
I& who neither dislikes nor
Kankshati,Nirdwandwohi mahbaho desires......free from dualities
X.11
Yo na hrisyati,Na dweshti, na
He who neither desires the pleasant. nor
shochati, na Kankshati, subhaabhors the unpleasant. who has
abolished the distinction between
asubha parityagi
- . fortunate and unfortunate happenings.. .
I Treating blame and praise to be equal,
XIII. 19 ( Tulya Ninda -stutir-mauni
in silence.
Sam dukha Swastha,saina loshtra
sufferings alike, gold and mud and
kanchnati,
stone as of equal value, to whom the
Tulya priya -apriao,dhirastulya
pleasant and the unpleasant, praise and
ninda atmastuti.
I
1
I
1
1I
1
Sacro- Secular Ssymbiosis
Hindu culture was fashioned to function like a pair of scissors with two bladcs: pursuit of the
supra-material or sacred, with the support of the matcrial or the secular. This pairing may be
called the sacro -secular symbiosis. Accordingly the four fold classification of human
pursuits was made as shown in Table 2-7.
Table 2-7 Pursuits of human life
S.No
1
2
Pursuits
Dhana
Artha
3
Karna
Moksha
4
Interpretation
Duty, rectitude, righteousness, morality ,ethics etc.
Pursuit of wealth( house, animals, fanns, etc) or
money
Fulfillment of desires
Permanent emancipation into the state of eternal
consciousness and bliss.
When goals are based on the pursuits of D-M,behaviors would be ethical. When Dharam is
ignored, Artha and Kama lead to unethical life.
Presentation by Vibhav (2008)
He opined that for a manager there is lot to learn from our epics-not just Ramayana, but Gita,
Mahabharat and others. He mentioned the following incidents from Ramayana to illustrate
his point of view.
Project management- Hanunian going to Lanka to search for Sita shows how one should be
in managing a project.
His mission was to locate Sita there and give her Lord Ram's message. When it became clear
that Sita was in Lanka, Jamvant asked Hanunlan to go there. He helped him in realising his
true potential and motivated him to go in to the ennny's camp. Once mentally prepared for the
.job and reached there, first thing which Hanuman did was to completely analyse the situation
in Lanka. He did a complete study about the Lankans, assessing their strengths and
weaknesses, the various threats and opportunities which he had in the enemy's camp.
This is what management is all about
Ascertaining the goals, or job to be done.
Getting mentally prepared for it.
Having a right plan.
Conducting SWOT[strength, weakness, opportunities and threats]
Motivating -Jamvant motivating Hanuman
Strategic alliance -A good example of getting into strategic alliance with others to achieve
the desired goal is found in the relationship between Sugreeva and SriRama.
,Leadership - An example of poor manager is Ravana. He ignored the suggestions of his
ministers and got his kingdom in the state of war with Ram. He allowed Vibhishan [one of
the wisest counsel] leave him amidst a crisis. All these examples and many more like this, tell
us a great deal about management.
Presentation by Subhash Sharma
He has developed integrative thoughts of western and eastern thoughts while developing
several models and principles based on the scriptures of India.
Creation from Shunya (1993) was the beginning and unfolding of Subhash Sarma's work to
achieve a creative synthesis of Westenl and Eastern management concepts, social issues and
spiritual concerns. From this unfolding emerged three themes viz. 'Western Windows Eastern
Doors' (WWED: 1996) as foundation of Holistic Development & Management (HDM),
'Quantum Rope' (QR: 1999) to unfold convergence of Science, Spirituality and
Transcendence (SST) and 'Arrows of Time' (AOT: 2001) to achieve convergence of religions
in the form of Universal Religion of Love(URL) leading us towards a New Holistic Religion
(NHR).
Concepts of Holistic Development & Management (HDM), Convergence of Science,
Spirituality & Transcendence (SST) and Universal Religion of Love (URL) provide us the
keynotes for sacro-civic vision of society and nations as well as a vision for a New Holistic
Religion (NHR). The following three books provide detailed discussion on these themes and
ideas.
In another work, Quantum Rope( 1999) he explains that Science that deals with exploration
of matter and mysticism which deals with exploration of that which explores the matter
complement each other to improve the material and spiritual conditions of humanity. In
'Quantum Rope' this complementarity is presented through a synthesis of Western scientific
world-views and Eastem're'-see (Rishi) visions.. Through many verses, he highlights the
direction of convergence of Science, Spirituality and Transcendence (SST).
He emphasized on the convergence of religion, science and spirituality in his book, The
Arrows of Time: From the Blackholes to the Nirvana Point (2001). Evolution of human
thought has been unfolding over centuries in the form of religions, science and spirituality.
Religions had deep impact on human thought during ancient times. Subsequently, science
influenced human thinking. Now, spirituality with its emphasis on intuition and creativity is
emerging as a new force. These three waves of influences affect the day to day affairs of
human beings. Arrows of Time explores the varying influences of these waves of thinking in
verse form along with an introduction to the concept of arrows of time viewed from different
angles. Through spiritual arrow of time, it takes us towards spiritual confluences through
Universal Religion of Love (URL) leading us in the direction of New Holistic Religion
(NHR).
In yet another work , Management in hrew Age: Western Windows Eastern Doors (2006) he
employed the methodology of position-opposition-proposition,discussion-dialogue-discourse
and the innovative idea of 'sabdh yoga', to look at various perspective related to society,
organizations and individuals with which managers in the new age have to contend.
Accordingly, the foundations of the management in new age are viewed in relation to Holistic
Development and Management (HDM), Human Quality Development (HQD) and Total
Quality of Mind (TQM).
In the latest book, New Mantras in Corporate Corridors (2007), Sharma partially consolidated
his writings over the years to take the readers from ancient roots to global routes. The books
contain discussion of views presented in Vedas, Gita, Arthashastra of Kautilya and other
writings on Indian thought and present nonns and models in a very exhaustive manner.
YVK doors
YVK stands for Yoga,Vedanta, Kosha-the three eastern doors to management.
Y-Management by harmony is the key note of Yoga theory of management.
V-Spiritual confluence, values based management or management by Value is the key
note of vendanta (eternal knowledge)
K-The pancha koshas for self development - viz., annamaya (physical), prnamaya
(psychological),
manomaya
anandarnaya (spiritual).
,
(mei~tological), vijanamaya
(intellectual)
and
Value chain analysis
He identified three values governing the life of managers as given in Table 2-8.
Table 2-8 Value Chain Analysis
1 Indicators
Nature of value s
Market values
-
Social values
Spiritual values
'
1 Competition, profitability, Efficiency,
I Economic value addition
I Cooperation, justice, equity,, social
I harmony,
gender
equality,
interest
environmental concerns, empowerment
of weakest.
Symbiosis, helping others, joy,
happiness, peace, truth, Harmony, collective interest
welfare of all
i
Indian Model of Management
He propounded the Indian model of management based on three theories:
i) Panchaslokas (ii) Purusharthas (iii) Gunas.
The panchakoshas theory provides five levels of self development viz.,
annamaya (physical), pmarnaya(psychological),manomaya (mental),
vijanamaya(intellectua1)and anandamaya(spiritua1).
Purusharthas balance the 'four objects of life'-dhama, artha, kama and moksha.
Gunas identifies three natures of human-tamasik, rajasik and sattvik.
He highlighted the following as propositions of Indian ethos that are useful guides to
managerial action.
1. World as a family- Vasudhaika kutumbam. For universal welfare, go beyond the view
of global village with emotional relationships
2. Integrative synthesis (sarva vichar sambhav
or. Jnanam samyag veekshanam)
Integration of even contradictory ideas through churning process or 'manthan'
3. Confluence (sangam) - Creating space for new ideas and moving through integrative
synthesis.
4. Human welfare (Loksangraha Sarve bhavanthu sukhina, sarve shantu nirmaya. It
implies 'welfare of all' and 'survival of all'.
5. Ethical profits (subh labh): Wealth generation through ethical means or the Dharma
driven artha has been an ideal principle for the conduct of business.
6. Unattached action (nishkama kanna).Detached action without longing for immediate
result is the essence of this concept.
7. Work as worship. Adjust personal religion to work religion for accomplishmeiit.
8. Self-development (Aham brahmasmi) Divinity in human beings. Swami Vivekananda
said, 'man is potentially divine, mission is to manifest his divinity'.
Analytical Models
Sharma has discussed and developed some useful models for analytical reasoning and
constructive action.
Guna dynamics models
Dhanna -adharma dialectics model
Divine like -demon like (Sura-asura) model
OSHAmodel.
Negergy-synergy grid
Manas-Ahankar-Buddhi(MBA) model
Four step model of enlightened leadership
Total Quality Of Management (TQOM)
Omnijective OD
Presentation by Pradip Bhattacharya
By expanding the boundaries of the individual ego to embrace the nobility of, the world as
one family, it is possible to perform the liberating act.
Vasudhaika kutubam -The Western philosophical p a r a d i p that regards individual
fieedom as a non-negotiable precondition of social existence, even at the expense of the
social fabric itself, has to be redefined in the light of the ancient Indian insight
Vasudhaiva kutumbakam as elaborated here.
S a n e api sukhinaha santu Same santu niramayaha
Same bhadrani pasyantu Ma kascitdu dukhabhak bhavet.
Vasudhaiva kutumbakam.
May all secure happiness, may all enjoy good health,
May all experience goodness ruound them.
Let none be in pain or sorrow.
The world is my family.
According to Pradip Bhattacharya (2001), the doctrine of karma is a vexed philosophical
question and karmic law has often been conhsed with fatalism. It is a cosmic law of action
with its inevitable consequence and reaction. Narration of parables-metaphors pregnant
with rich meaning-supplemented with instances from real life show a path out of the
labyrinth, even the much- debated issue of determinism and free will. The thesis is that
karmic law can provide the discerning intelligence, cultivated through chitta-shuddhi,
adequate guidance for making the choice that may help one-if one chooses to---in avoiding
decisions for short-term gains that breed long-term misery.
Presentation by Athreya
Athreya (2002) suggested that the principles that help in different areas are meditation for
management of stress, yoga for fitness, purushaarthaas for work-life balancc,
,jeevashrama model for succession planning and the guna model for refinement. He opined
that female employees are by nature more saatvik. They accept such training with more
jigyaasaa (desire to learn), but, alas, men need it more. He further observed that factories
that have provided training and sadhana in the above ideas have found a rise in
productivity due to greater care of equipment, processes and materials; lower wastages;
better maintenance and equipment availability, etc. At the white-collar level, there is
reduction in tamas. At the managerial level, a pervasive rajas is transmuted into satva. He
also said that at the top management level the ideas of organizational dharma, including
social responsibility and good corporate governance, are finding global favor. Companies
using such principles are the Godrej group, the Vardhaman group, lndian Oil Corporation,
4
Lupin Laboratories, Excel Industries, Yash Paper, Eicher, and others. C o m ~ y i e swith
dB
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kaushalarn, samama, sevaa and keerti (skill, equanimity, service and fame) will thrive.
Despite rivals sometimes hitting below the belt, organizations that follow ethical business
practices need not suffer a dip in profits.
Trusteeship Theory of Management
Gandhi wanted the capitalist or the wealth creators to be the trustees of the wealth they
create. Based on the notions of values in management, trusteeship theory of management by
Mahatma Gandhi stands out as a beacon light to industrialists and entrepreneurs.
Right to private property
Private property was seen as necessary for people's livelihoods, which were to be locally
based as much as possible.
Economic Power vs. social interest
Ciandhi supported the right to private property, "subject, ofcourse, to the fact that it does not
come into conflict with social interest."
Regulation of Power
Recognizing that the accumulation of large amounts of capital by "big business" could
confer great power on certain individuals, Gandhi's view was that "these may be subject to
special limitation and regulation, to cooperative ownership or 'diversified' public ownership
under the control and management of the community, so that they do not unduly increasc
the power of an individual or a group of individuals or the State itself to the detriment of
individual freedom and social interest.
Trusteeship Chastises Wealth -Making
The trusteeship theory considers hard work and intelligence as virtues to be materially
rewarded. Accordingly, "the social structure should afford adequate opportunities to all to use
their labour and intelligence to the fullest extent possible and to enrich themselves, of course,
always with fair means." But that wealth must have been accumulated fairly and honestly; the
trusteeship concept leaves no room for "ill-gotten wealth acquired from exploitation of
others."hd recognizing that society in large part enables individuals to legitimately
accumulate wealth, Gandhi believed the well-off have a moral obligation to give back to
society.
Concept of Trusteeship
"Everything belonged to God and was from God. Therefore it was for His people
as a whole, not for a particular individual. When an individual had more than his
proportionate portion he became a trustee of that portion for God's people..God
who was all-powerful had no need to store. He created from day to day; hence
men also should in theory live from day to day and not stock things. If this truth
was imbibed by the people generally, it would become legalized and trusteeship
would become a legallzed institution. Then there would be no exploitation and no
reserves as in Australia and other countries for white men and their posterity.
Operation of Trusteeship
As for the present owners of wealth, they would have to make their choice between
class war and voluntarily converting themselves into trustees of their wealth. They
would be allowed to retain the stewardship of their possessions and to use their
talent to increase the wealth, not for their own sakes, but for the sake of the nation
and, therefore, without exploitation. The State would regulate the rate of commission
which they would get commensurate with the service rendcrcd and its value to
society. Their children would inherit the stewardship only if they proved their
fitness for it.
Spiritual Laws of Success
In Creating Afluence, Deepak Chopra (1998) opens with the parable of Lakshmi and
Saraswati, Hindu goddesses of wealth and learning respeclively. He says, if you pursue
Lakshmi, she flees; but if you pursue Saraswati, a jealous Lakshmi will pursue you.
Chopra offers training programs to wellness of mind and spirit. The seven spiritual laws of
success are:
1. The Law of Pure Potentiality
-
The source of all creation is pure
consciousness.. . pure potentiality seeking expression from the unclear to the
manifest. And when we realize that our true Self is one of pure potentiality, we
align with the power that manifests everything in the universe.
2. The Law of Giving -The universe operates through dynamic exchange.. . giving
and receiving are different aspects of the flow of energy in the universe. And in
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our willingness to give that which we seek, we keep the abundance of the universe
circulating in our lives.
3. The Law of Cause and Efect - Every action generates a force of energy that
returns to us in like kind.What we sow is what we reap. And when we choose
actions that bring happiness and success to others, the fruit of our karma is
happiness and success.
4. The Law ofLeast Effort- Nature's intelligence functions with effortless ease . . .
with care freeness, harmony, and love. And when we harness the forces of
harmony, joy, and love, we create success and good fortune with effortless ease.
5. The Law of Intention and Desire- Inherent in every intention and desire is the
mechanics for its hlfillment. Intention and desire in the field of pure potentiality
have infinite organizing power. And when we introduce an intention in the fertile
ground of pure potentiality, we put this infinite organizing power to work for us.
6. The Law of'Detachment - In detachment lays the wisdom of uncertainty list, the
fieedom from our past, from the known, which is the prison of past conditioning.
And in our willingness to step into the unknown, the field of all possibilities, we
surrender ourselves to the creative mind that orchestrates the dance of the universe.
7. The Law of Purpose in Life- "Everyone has a purpose in life . . . a unique gift or
special talent to give to others. And when we blend this unique talent with service
to others, we experience the ecstasy and exultation of our own spirit, which is the
ultimate goal of all goals."
Bhagavad Gita as a source
Sharma and Talwar (2005) opined that Vedanta recognizes the desires and urges (Kama) of
man on the scale of Values (Dharma). It preaches giving up wealth and those urges, which
are opposed to the value system. In Bhagwad Gita, Lord Krishna says "Dharma Viruddo
Bhuthesu, Kantosrn Bharat Srabha", which means " I am that action in all beings that is
unopposed to Values". By following the above principles, we will achieve material as well as
spiritual success leading to the salvation (Moksha) and universal prosperity now and in the
future.
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Vedas as a source
Talwar, (2002) maintained that many management experts have come forward with their
theories and thoughts to bridge the gap between the conflicting needs of stakeholders. As per
Vedic mythology, business excellence can be achieved only through "Prosperity for all".
Pandey and Tripathi ( 2002) explained that Vedic preaching begins with "Sah Navavtuh Ma
Vidvishavhe", which means, "May we together shield each other and may we not be envious
towards each other". It emphasizes to work for an economic structure based on "San)a loka
hitam" which means "the well-being of all stakeholders". Veda advocates minimum
consumption and accumulation, mutual co-operatton, with focus on natural harmony. It
reiterates non-centrality of money in human life, but for corporations of present era, money is
the real nerve of business systems.
Gita - a Source
Srivastava (1980) has devcloped a framework using the collcepts of the Gita and has applied
it to the aspects of decision-making, leadership and motivation.
Swami Sukha Bodhananda (2003) interprets the concepts of management with reference to
the Gita and emphasizes that self-analysis, a moral and ethical life, and incorporation of
spirituality into one's personal and work life is essential for a balanced personality.
Agarwal(1993) provides a penetrating analysis of how the social applications of the Gita are
linked with its most important teaching for the modem age, i.e., 'Lokasamgraha' - the good
of the society.
Mahabharata as a Source
Khandelwal (2001) has presented the Mahabharata as the source of management philosophy
and practice by quoting (translation of) verses from the different parts of the epic relevant to
different aspects of management like HRM, leadership, ethics, organization philosophy, etc.
Spirituality and Leadership
Chakraborthy and Chakraborty's compilation of views on "Integrating Spirituality and
organizational Leadership" supports an inner revolution for effective leadership. It
introduces readers to the emerging paradigm of spirituality at work for models of
organizational leadership and an integrative human framework for organizations.
(www.b o o ~ . i u p i n d i a . o r g / o v e r v i e w . a s p ? b o o k-)
Anitha Arunsimhain her article "Integrating Spirituality and Organizational Leadership - An
Introduction" explores the principles of spirituality in the context of the corporate world. She
contends that spirituality-based organizational leadership would result in an era where wealth
creation, business ethics, values, corporate social responsibility and sustainahility are all
deeply rooted in a spiritual view of life, a view that integrates heart, mind and soul.
S K Chakraborthy and Debangshu Chakraborty in their article "Spirituality: For Life or
Business?" maintain that spirituality can be used as any other means for managerial success
and corporate profits, as it tends to make business pro-human, pro-ecology and pro-ethics.
Robert Burke in his article "Leadership and Spirituality" observes that the spiritual leadership
asks the leader to be the one who can show what it means to be human, and what it means to
be authentic, which is an important aspect for organizations for gaining deeper insights of
spiritual self and of the spiritual lives of others with whom the leaders interact and also those
who are affected by the results of their leadership.
Lakrrhmi Narasimha in his article "Integrating Spirituality and Leadership" examines various
leadership roles in the light of spirituality and concludes that spirituality has a great role to
play in leadership.
Roshni Anand's article "Spirituality as the Basis of Responsible Leaders and Responsible
Companies" provides practical examples of responsible leadership to indicate that spiritual
perspective enables a responsible behavior with regard to oneself, community, society, the
environment and all of creation.
Pradip Sinha in his article "Debra and William Miller on Spirituality" presents an interview
of Debra and William Miller who have dedicated more than 50 years of their combined
corporate and consulting experience, for inspiring and empowering people of d l professions
to live and work from a spiritual basis.
Cindy Wigglesworth in the articles titled "Why Spiritual Intelligence is Essential to Mature
Leadership" posits that only leaders with spiritual intelligence will be able to cope
effectively, stay peaceful in t~rbulenttimes, encourage and insp~reothers with profound
~ersonalintegrity in alignment with purpose and values and can remain composed by
altruistic reaction.
In the article "Spirituality in Organizational Leadership", M Yadhava dwells on the role of
The Art of Living Foundation in the corporate world.
Sunanda Jaiprakash's article "Spirituality for Organizational Leadership" maintains that
spiritual leadership sees the transformation of self, others and the team as important and even
critical.
The article "Leadership Values from the Kautilyan and Confucian Perspectives" by
Balakrishnan Muiziapan is a revisit into the ancient lndian and Chinese leadership values and
its contemporary relevance.
Roshni Anand ("Business, Society and Spirituality: Towards Fundamental Human
Development") purports that organizations should become means for fundamental human
development for reaching the spiritual plane.
Anand Rajamani in the paper "The Influence of Religion-Based Workplace Spirituality on
Business Leaders' Decision-Making: An Inter-Faith Study" discusses the influence of
religion-based workplace spirituality on decision-making, backed by an in-depth study by
Mario Fernando and Brad Jackson. The findings are based on interactions with prominent Sri
Lankan business leaders from varying religious traditions. They rcflect that despite the best of
management tools to aid decision-making, all leaders indicate the need to connect with the
'ultimate' during 'difficult' moments. The findings suggest that religion plays a sipificant
role in influencing the judgment, emotional and motivational qualities of Sri Lankan leader's
decision-making.
~ e e t h aSeshan in her article "Role of Spirituality in Transformational Leadership" enlists the
waits of a transformational leadership that calls for a personal transformation in terms of our
inner self and in terms of behaviors and actions. The author supports an inner revolution for
effective leadership.
Workplace Spirituality
Mahadevan (2008) says the cardinal principles of efficiency in work (karmasya kausalm) and
performance with a spirit of detachment as embodied in the sloka -Karmanyevadhikarathemake one efficient performer without stress feelings. Explaining how time management is
emphasized, he writes: In the Bhagavad Gita, Sri Krishna's first lesson to Arjuna is to train
his mind to the notion of time that is essentially long term (Chapter-2, Slokas 11-1 3).In
chapter 2, verse 48 he proclaims that developing a sense of equanimity begets a composed
and complete personality. In chapter 2, verse 14, he urges Aquna to learn to tolerate the ups
and downs that characterise the world of duality.
In the occidental world, industrialists like Josiah Wedgwood (1730-1795) and 19th century
business families like the Cadbury, Lever and Rowntree encouraged employees to develop
spiritual values. Companies from the oriental world have been known to assist ncw
employees realize their spiritual values, and in thc Indian philosophy, karma yoga looks at
work as a meditative experience. In the article "Spirituality in the Workplace: A Global
Phenomenon" by Sanjib Dutta, Ajith Sankar It Nand Sunaina Kumari records that practical
spirituality helps utilize the power of technology for bettcr learning outcomes.
Dharma and other Values
Vittal (2005), Central Vigilance Commissioner of India opined that three things stand out as
the stable features for ensuring ethicsin public administration.
The first is the need for observing dharma or the principle -however high you may be,
the law is above you. The concept of rajadharma has to be practiced. In order to
ensure that rajadharma is practiced, law-breakcrs should not become law-makers.
There is need for making changes in our system so that the majesty of the law is
maintained.
.
.
The second important aspect is protecting the weak and ensuring that the concept of
bahujana sukhayacha bahujana hitaya cha is practiced.
The third principle is administration of effective punishment as Manu has said.
Sorokin (1962) was convinced about the efficacy of the supreme transforming principle:
Complete subordination of all values, norms, goals and egos, to one obsolute value. God,
Nirvana, Brahman.. the supreme singleness of value for transcending all relative values is
exactly the right formula for integrating a multitude of antagonistic egos.
Values and Ethics
Jack Hawley (1995) compared the Indian ideal of dharma to and contrasted with the Western
notion of integrity. While integrity is based on the human virtues of wholeness, goodness and
having the courage and self-discipline to live by the inner truth, dharma gives a radically
different orientation to any human endeavour by upholding the notions of spirit, rightness,
and fearlessness. There is also a distinction between individual dharma and organizatioi~al
dharma, which he defined as the organization's inner law. In the concluding part of the paper,
he crystallized the wisdom contained in the Bhagavad Gita and asserts that hidden away in
our inner nature is the law, the writ of our life that enables us to transcend the
purposelessness of pomp, power, property and pedigree towards a more meaninghl human
existence.
Champak Chatterjee (1995) examines the principal values that represent the Indian ettical
system. Tyaga (renunciation), dana (liberal giving), nishtha (dedication), satya (truth),
-ahimsa (non-violence) and upebha (forbearance) are examined as the keynotes of the Indian
values system. He looked briefly at the historical context of the evolution of this values
system. Enumerating the broad gamut of ideas which emanated in the upanishadic age and
underlining the contributions made to the sustenance of human values in India by the various
reform movements in the five thousand years of Indian history, he unearthed the richness and
resilience of Indian ethos. He concluded that for the perpetuation of the Indian values system,
the Indian concept of dharma has acted as a sustaining principle through the ages.
Shekhar Sen (1996), made an attempt to identify the values that influenced the socio-political
behaviou of the people of times of KalidFsa. Nature plays an important role in Kiilidba's
,plays. This value is certainly coterminous with the growing wnsciousness about protection of
ecology in modem times. Another important aspect of Indian philosophy-without sorrow,
without pain, pleasure cannot be achieved is another aspect identified. Further he described
the political and administrative values that guided the actions of the kings and rulers.
Hsien H. Khoo and Kay C. Tan (2002) opined that in India culture and religion play
important roles in the workforce's perception of work, social ethics, moral discipline, and
human relations. Some of these values originate from the teachings of Mahatma Gandhi.
Their study presented selections of Gandhi's teachings and philosophy that are germane to
modem- day business management, especially for multinational corporations operating in
India. According to them it serves to help foreign managers understand India's culture and
work values, as well as offer guidelines for successful total quality management. Three of
India's national-level quality awards are used to present the essential concepts of total quality.
Subhash Sarma (2002) in his paper presents the concept of character competence as a basis
for creating ethical organizations. In view of the gaps between the 'statement' of values and
the 'state' of values that have been witnessed recently in many corporates, the need to
improve character competence of the corporates has become critical to the success of
organizations. While corporates pay a lot of attention to core competence, they hardly pay
much to character competence. Drawing upon various paradigms of ethics, this paper
suggests a holistic fiamework of business ethics rooted in ethical imperatives for individuals,
organizations and markets. The framework developed in the papcr forms the foundational
basis for the concept of character competence. The author suggests the need for developing a
character competence index and rating corporates on such an index. Further, it is suggested
that ethical sensitivity can be inculcated through development of ethics-based management
models with roots in character competence.
Sivakumar and Rao (2009) delineated the guidelines for building ethical, value based
organisation cultures as provided in Indian ethos. A wide range of Indian scriptures related to
management and administration have been studied to explain the guidelines provided
regarding various aspects of building ethical organisation cultures. After providing a brief
review of relevant literature, the article explains the guidelines provided in the scriptures
under different aspects of building ethical organization cultures.
Learning System
A.W. Shrowty (1996) outlined an indigenous Indian approach for the training of engineers to
fulfill the objective of effective technology transfer to a new site from the mother plant. The
approach reflects the courage of conviction to translate the holistic and ancient model of
knowledge transfer: the gum-shishya relatio~iship.The requirements of such a model, the
practical working out of these requirements, and the views of both shishyas and gurus after
the experience are shared with great simplicity.
Sanjoy Mukherjee (2007) highlighted the importance of exploring non-conventional methods
of learning beyond cognition that may improve leadership clarity, decision making and
relationship management. Discovering deeper levels of consciousness via meditation also
,strengthens personal mastery and purpose as well as system thinking and a sense of
interconnectedness. The spirit of entrepreneurship draws deeply from such inner inspiration,
finding expression in sustained commitment and high-energy performance. Such leaders must
ignite a fire within themselves and their followers. The article begins with asking deep,
uneasy questions for wisdom to emerge in leadership consciousness, charting a road map for
future enlightenment in learning organizations, and concludes with examples of wisdom
leadership from modem India.
Rarnnath Narayanswamy (2008) made a strong case in favour of linking spirituality to
management education. The author has used his experiences as a teacher of management
studies, as well as the knowledge that he has gathered as a seeker in search of self-revelation
to locate the role and significance of spirituality in the managerial context. The analyticdriven search for information and knowledge, the intellect-driven explanations of context and
an exposure to life skills linked to emotional intelligence are traditional, albeit insufficient,
inputs to management education. Such an education is incapable of developing well-rounded
individuals capable of handling paradoxes, conflicts and something that managers
traditionally have very low tolerance for-ambiguity. This necessitates the inclusion of
spiritual intelligence described by the author as a search for inner unfoldment, making the
transition from self-consciousness to consciousness of the Self. The article draws heavily on
the Advaita-Vedanta tradition of Sanatana Dharma to delineate the tools and processes that
are integal to the craft of a practicing manager. The act of managing is perceived as a battle
where the three armours of analytical, emotional and spiritual intelligence are to be
simultweously deployed by global managers to negotiate the grey and ambiguous waters of
101
global business. It is spiritual intelligence that enables the manager to awaken the fi rm to its
true potential, address questions of philosophy (including vision and mission) and awaken the
firm to its larger role in terms of corporate social responsibility.
Leadership
Murthy (1 998) made an attempt to identify the distinctive features of leadership in thc Indian
ethos and contrast it with the delineation of leadership in the Western ethos. It is suggested
that while there are several similarities, the spiritual orientation and non-desire motivated
action distinguish leader ship in the Indian ethos from that in the Western ethos.
C. Panduranga Bhatta (2000) in his article re-examined the inscriptions of Ashoka, an
ancient Indian king, who was a grcat leader, well known in history, who had the courage,
confidence, vision and will to provide an administration based purely on genuine human
values. As evidenced in his inscriptions, 'effcctivc leadership' dcpends not on preaching
moral values but on practising them, and modifying life and leadership styles accordingly.
Ashoka believed that the success of a true lcadcr is directly rclated to the maintenance of
purity in public life and harmony in domestic affairs.
Abad Ahmad (1999), stressed the importance of cultivating several trans-cultural human
values, and controlling many such dis-values in order to stem the qualitative rot in corporate
management. Rights-without-duties refer to an untenable state of affairs. If this is not
recognized the free market model may itself be abandoned. According to the him,
hierarchical need models of motivation, or contingency theories of leadership have only
temporary superficial effect. Instead, the hndamental psychological principles of the Gita
and the Isha Upanishad are deeper and foolproof. He strongly argues for management with
ethics, science with human values, and technology with a conscience. Enlightened managers
must acquire wisdom, he concluded. .
M. Bhole (2001) stated that many past and present events in the world clearly reflect the
'miserable failure of modern leadership across the globe. This has significantly contributed to
the crisis of survival of humankind today. If humans and their environment are to survive, we
need to search for the appropriate leadership model. To that effect he discussed the major
tenets of the Gandhian and Machiavellian models of leadership in a comparative manner and
showed how and why the Gandhian model is admirable, attractive, timely, relevant and
.redeeming, while the Machiavellian model is not.
Debangshu Chakraborty (20031, attempted to explore historical evidence to seek insights into
differences in tempe~amentand ethos between the Eastern and the Western leadership styles.
In the process a comparative study of eight personalities (five each from the East and West),
comprising nation builders, businessmen, entrepreneurs and politicians, has been done. These
leaders have heen selected in terms of their social milieu, standing the test of time, having
given a sense of direction to their organizations and their leadership qualities, instead of just
skills. It has been observed that the Eastern leaders have a spiritual underpinning with
varying intensity. On the contrary, leaders from the West in comparable fields do not appear
to show any inclination towards reconciliation of spiritual values with material goals. This
also vindicates the hypothesis that the Eastern ethos is dominantly 'feminine-intuitive'
whereas the Western ethos is primarily 'masculine-rational'.
Peter Pmzan (2008) in this article, a spiritual approach to leadership is presented as
integrating a leader's inner perspective on the purpose of life and leadership such that this
inner perspective is the foundation for decisions and actions in the outer world of business.
Empirical research is presented, based on interviews with 3 1 top leaders from 15 countries in
six continents. It demonstrates that leaders call obtain happiness, respect, peace of mind and
success, while at the same time serving the needs of all those affected by their leadership
when they lead from a spiritual basis. It also indicates that spirituality can serve as the
foundation for leadership that considers ethics, social responsibility and concern for the
environment not just as instruments to protect corporate reputation and income generation but
as fundamental principles and values in their own right.
Lakshmaiah (2009) discussed the parallels in systems thinking and Gandhian thinking.
Aristotle's principle that the whole is greater than the sum of the parts is interpreted from
multiple perspectives. The whole aid the part and their relationships are discussed to
understand various wholes in the organization. The Gandhian orientation of whole and his
leadership style in the light of various systems thinkers are evaluated. The article concentrates
on the application of systems thinking to the Indian Freedom Movement to excavate the
Gandhian foresight while leading the people in India. The article endeavours to project
Mahatma Gandhi as a modern systems thinker in India.
Ananda Das Gupta (2001) discussed the corporate scenario in India in brief, and put forward
a model called Action By Objectives (ABO) as the basis of the harmonization approach.
Drawing inspiration fiom the ethical aspects of Buddhism, Sufism, Sikhism and Vedanta in
this context, he suggests an abhyasa yoga (perfection through disciplined practice) menu for
refining samskaras (inner predispositions) and reaching the ultimate level of positive,
inspiring leadership.
Guna Theory
Malwlm Innes-Brown and Sarnir Chatterjee (1999), discussed the relevance of the guna
theory as an insight holding capacity to guide managerial behaviour.to applications of
Western management practice. In its essence, the guna theory depicts values which constitute
human personality into a sathua-rajas delineation of deepened understanding, giving
direction to action and which, in turn, illustrates negative values (tamas) likely to cause
obstruction. For managers to appreciate this level of understanding, while simultaneously
sensing those values which inhibit purposeful action, may be regarded as containing strength
in a more intuitive, subjective way than values of moral judgement adopted to guide
managerial action in the West. As such, the guna theory has deep relevance in the face of
egotistical, contractual or legal values, so ofien defining the parameters of Western
management.
Self -Discipline
Ganesh Prasad Das (2001) in his paper dealt with issues related to character building and
human values, both in personal and work life. The focus of the author is value-centred
management, which has been discussed along two aspects of the human self, that is, the
micro self and macro self. Here, the author tries to highlight the importance of both 'selves' in
the organizational context. In the concluding part of the paper the author presents the
authenticity of Kautilya's views on the macro self in the context of the present business
scenario. The author attempts to portray the transition created by the market economy, which
cannot provide an exclusively painless solution. Moreover, he advocates culturing of selfdiscipline in corporate life, which can bring about qualitative improvement, both in work and
personal life. 'Work with integrity and serve with love' is the philosophy the author presents
in this paper.
M.S. Srinivasan (2005), presented the broad outlines of a strategic vision of organizational
development based on the aims and principles of yoga. The word 'yoga' has now become
well known all over the world. But the popular conceptions of yoga conjure up images of a
hatha-yogi standing upside down or a hermit in the Himalayas. The deeper psychological and
pragmatic significance of yoga is not filly understood. 'Yoga,' says Sri Aurobindo, 'is
nothing but practical psychology' (Sri Aurobindo 1972b: 39). It contributes to the
psychological and spiritual development of the human organism. Yoga is the scientific,
psychological process or discipline by which the inncr development of the human be~ngis
triggered and can be accelerated.
Entrepreneurship
Ernest Chu (2007) observes that although entrepreneurial success is usually attributed to
astute financial management in the growth of economic capital, entrepreneurs may also
utilize additional sources of inner guidance, creating both tangible and intangible value. He
suggested one such source as spiritual capitalism, the juxtaposition of personal spirituality
and marketplace dynamics. The soul's currency, or love, is characterized as a manifestation of
flow in the entrepreneurial start-up process, which elicits spiritual congruence, harmonious
relationships and personal fulfilment. Personal experiences as a Wall Street investment
banker and entrepreneur are discussed in exploring methods of leveraging inner guidance and
appropriately pursuing material abundance. Participants discussed the demarcation between
traditional and spiritual entrepreneurship, and exercises demonstrated how to: (a) identify and
value spiritual assets, (b) create spiritual capital, (c) mitigate inhibitors to flow, and (d)
'harness inner guidance.
This research of Young (2007) examines the concept of entrepreneurial learning and relates it
to Deepak Chopra's seven spiritual laws of success. He examined generic processes in
motivating entrepreneurs to engage' in self-directed learning projects on behalf of their
businesses. Then it examined three modes of learning as they apply to practising
entrepreneurs. Triple-loop learning is proposed as the deepest level of entrepreneurial
learning. Triple-loop learners are considered the most likely entrepreneurs to practise the
seven spiritual laws of success. Finally, each of the seven laws is related back to the motives
that inspire entrepreneurs to learn.
Greed Management
Sitansu S.Ch~kravarti(2009) examined the concept of greed as pertaining to Business Ethics
in today's world, considered part of the system of the study. Ethics as such, in the backdrop
of the recent happenings in the financial world in the USA, have been felt all over. The
analysis draws inspiration from the words in thc Mahabharata, both with a view to
improving the existing theories in place in the West today, as well as having a handle on
greed management so needed to set liberalism on the right footing. The article brings into
focus the secular spirituality imbedded in the epic relating to the concept harmony, without
recourse to God parlance, a virtue around which the ethical considerations move, bringing a
needed improvement on the Virtue Ethics of today, and hannonizing the three conflicting
ethical theories of the day. Greed management is effective only when we look beyond scicnce
to the area of values putting the right emphasis on Virtue Ethics.
Divine Organization
Deepak Danak (2010) analyzed the past, the present, and the firture of business institution in
society in tcims of its management approaches by using the framework of human evolution,
and discovers a trend that explains three paradigms in business management that have been
witnessed so far. Extending the trend, it projects another two paradigm shifts to take place In
future, and establishes that the business management practice is going to evolve hrther where
it will turn from its present status of 'result-oriented management' to 'process-oriented
management' in terms of its focus, or in other words, it will evolve from 'professional
management' to 'ethical management' in terms of its underlying philosophy. As a result, the
business enterprise will evolve from its present form of economic organization to a humane
organization, and further up to a divine organization. Expressed the other way round, the
business institut~onthat had kicked off as an industrial organization has got transformed to a
human organization by now; however, in the future, it will further evolve to its final level of a
divine organization.
Theory - i
Arindam Chaudhuri (2007) anived at the following four principles after researching more
than 3000 managers across the country. The managers were asked to talk about their
colleagues across functions and levels. The most important revelation from this survey is
about the uniqueness of today's Indian psyche. He labeled them as principles of Theory "i".
1. Most Indians value bonds emotions and long-term relationships.
2. Most Indians value growth opportunities and commitment.
3. Our cultural roots (of tolerance etc.) often make us complacent.
4. Lack of patriotism at a macro level leaves us aimless.
By integrating three types of people enunciated in Gita- Tarnas, Rajas and Satwas with
leadership principles of Saam, Daam, Ehed and Dand he devised a leadership style (Figure
2-1) which suits each category of people. In order to explain things better he divided Rujas
into two categories-Rajas with lesser capabilities and more capabilities.
Four leadership styles emerge from the synthesis:
Dand is for those who display lack of capabilit~esand responsibility on the job. They
need management by direction in order to develop the right attitude.
Daan is for those who become more mature (overtime or naturally) require
management by attraction. They are not the most responsible of people therefore job
insecurity still needs to be around but if they work well human touch should be
displayed.
Saam is for the Satviks, who would be most productive with least job security and
perhaps even without any extra display of human concern.
Bhed is for those looking for recognition. They need to be lef? alone and trusted
completely. Management by delegation works wonders with them.
Follower categories require different yogas.
Tamas need Bkakti yoga( blind following of leader).
Satwas need to be allowed to go on in search of truth (goal). Visionary journey would
help them actually discover their goals. They are the Gyan yogis.
Rajas need to be allowed to keep on doing their work in a devoted manner to reach
goal. For them work should be worship and they are Karmayogis.
HIGH
MOST CAPABLE
vlsloN*Ry
POLLONER
wf%
POUOMERSHIP
LEAST CAPABLE
BLIND
Figure 2.1: "i" Management Styles
Behavioural Frame Work of Chatterjee (2007).
Within Indian traditions the choice of individualistic or collectivistic behaviour depends on a
number of culturally defined variables. The dynamics of these variables are underpinned
through three key elements guiding Indian managerial mindscapes. These three constructs are
. Desh (the location), Kaal (the timing),'and Patra (the specific personalities involved). Sinha
and Kunungo (1997) claim that the interaction of these three variables determines the
guidelines for decisional cues. This managing or nurturing of the outer layer of collectivism
in an inner private sphere of individualism is expressed in Table 2-9 which demonstrates the
behavioural anchors in Indian organizational life.
Table 2-9 Behavioural Anchors in lndiak Organizational Life
Decisional
Desh
Kaal
Patra
Cues
(Place)
(Timing)
(Actors)
Spiritual
Sattava Guna
Tarnas Guna
Rajas Guna
Orientation
(Viitue Focus)
(Negative Focus)
(Action Focus)
Interpersonal
Sradha
Sneha
Bandhan
Relations
(Upward Respect /
(Downward
(Bonding)
Loyalty)
Affection)
Table 2-9 also presents another powerful insight of the Indian tradition of the notion of
'Guna' dynamics. According to Shanna (1996), this culture based framework, which has
three types of gunas (attraction), is being increasingly used in etnployce assessment and
orgahisational team building strategies. The contention is that each p n a is a separatc
contribution to the core of human personalities.
The Sattava (or truth orientation) is the sentiment of exalted values in people, organisations
or society. Alternatively, the Tamasik guna depicts a negative orientation which can be
expressed behaviourally as ignorance, greed or corruption. Those individuals with a Rajasik
guna are inherently driven by a desire to make a worthwhile contribution to their
surroundings. Collectively, these spiritual orientations, which manifest as Sattava, Tamas or
Rajas gunas, articulate as positive or negative HRM functions such as leadership, motivation
or other institutional behavioural activity.
The third row highlights the linking of HRM trends to socio cultural roots. The culture of
Sradha (upward loyalty) and Sneha (nientoring with affection) outline the behavioural
anchors derived from the civilisational roots. The acceptance of 'Sradha' by youngers and the
display of 'Sneha' by the seniors have been the root of sustainabilityof all types of Indian
oragnisations. This has a striking similarity to the concepts of 'oyabun' and 'kobun' in the
Japanese cultural context.
Synergistic Approach
~ r i t ~ u n j a yAthreya
a
(2008) opined that the Indian management style is still being explored
and developed.
He observed: "We haven't yet identified a typical style of Indian management. For example,
the Japanese style of management had Total Quality Management, or Just in Time
Management, etc. In India we don't really have any such commonalities across geographies
o r across different companies. Whether we have something that is definably "lndian" in our
management style will require further exploration, research and articulation. But the thought
process in this direction has certainly started.
Meanwhile, scholars like Shitangshu Chakraborty propounded an indigenous management
style-drawing on the Vedas, Upanishads, Puranas and thc Bhagavad Gita. Core concepts
included d h m a , nishkaama karma, raja-rishi, rajaso-saatvic (refined energetic) personality,
sevak, vishwastha (trustee), etc. By the '80s lndian management was willing to emerge from
its inferiority complex and embrace some of these".
He advocates an enriched, learning, synergistic style. The foundation may be stronger if
rooted in Indian ethos. Many values are universal and not confined to any religion. Examples
are-dharma (ethics), loka sangraha (includes corporate social responsibilityand inclusive
growth), satva guna (refined approach), sreshtha dharma (responsible leadership), insaaniyat
(human dignity), Insha AllahlBhagavad Krupaa (humility and acceptance); vishwa rupam
(growth to reach the whole world; the bottom of the pyramid, etc).
He says there is much to learn from styles influenced by Confucian philosophy from Japan,
Korea and China, such as Gyosei (team play to overconle lndian individualism) and the
Western enlightenment ethic of human dignity (to get over Indian feudal, patriarchal,
authoritarian, ahankaar-based styles).
Precautionary Measures
Devarajan (2005) a freelance writes opines that caution is necessary in promoting Indian
ethos. He writes:
In our zeal and zest to realize and rehabilitate the quintessence of lndian wisdom in
the practice of modem management, there must be no room for anyone to take a
tendentious advantage of the situation. Let there not be any let up triggered by some
vested interests to make a political mileage out of this campaign.
Empirical studies
Very few studies eliciting the views and outcomes of adoption of Indian ethos are found in
the literature.
Cochrane (2000), explored the relationship between learning, spirituality and management.
The American philosopher Gregory Bateson's theory on categories of learning provides the
backdrop for the analysis and this is compared with a model of spiritual development
developed by S.K. Chakraborty from the Indian Institute of Management in Calcutta. These
two models propose that spiritual development is linked with both learning and existence, but
only those forms of learning and existence which are subjective in nature and inspire the
learner to pursue a path of self development. Thc models suggest that while the traditional
frameworks of spiritual teaching via the church and the like might satisfy many Christians, its
domination is coming under threat by a b~owingnumber in the community who are secking a
fonn of spirituality that is less connected with dogna. The form of learning that this
movement represents finds its parallel in management, with the emergence of flatter
structures and finding ways to ii~volveemployees in the decision-making process. The article
presents the results of a survey conducted at the 1998 Spirituality, Leadership and
Management (SLaM) conference to detennine attendees' views on spirituality, leadership and
management, and how these conform to the expectations as outlined in Bateson's categcries
of learning and Chakraborty's categories of existence.
Fusilier and Durlabhji (2001) addressed and explored the cultural values that Indian managers
may apply in their business activities through unstructured interviews. Results suggested
evidence of cultural values such as yogic spirituality, non-attachment, interconnectedness
with others, nonviolence, tolerance, and a sense of duty. Some respondents however espoused
values in direct opposition to the traditional culture. The managers in this sample also largely
espoused the use of participative management and employee empowerment.
Rakesh Kumar Agrawal and Kiran Bedi (2002), observed that while living a life based on
universal principles is well accepted by many, the reality of living acts as a great detriment to
those who want to centre their lives on these timeless truths. Further, institutional
mechanisms and work environments do not conform in general to such principle-centred
living. The agents of the state, especially those in the police, have to work under tremendous
obstacles and pressures from within and without, and often get a bad reputation, sometimes
undeservingly. Moreover their value systems may also degrade in these environments, a
direction that requires to be altered by the 'guardians of the law'. It is important to bring
about alignment of values and ethical perceptions of state administrators with some universal
laws. The Buddhist practice of vipassana mediation can play a significant role in such
transformations, as is evident from the responses from Delhi Police personnel who underwent
vipassana in one of their training programmes. Vipassana has made significant differences in
the lives and perceptions of these trainees-both at the professional and personal level. He
obtained evidences from the feedback sheets of trainecs to recommend worldwide adoption
of such practices for those who occupy seats of power and responsibility. The feedback
shows positive and very encouraging trends in all dimensions-work related, humanitarian,
family and self-in other words, in professional, personal and deep inner livcs.
Gustavsson, Tripathi and Rao (2005) traced values to theistic, humanistic and empirical
origins, and connect these to individual, sociological and ecological levels of application.
They illustrated their framework with a case study of a systematic approach to teach human
values to managers in India at Centre for Human values of IIM -Calcutta. They examined the
seven in-house workshops and one Annual International Workshop, held between August
1995 and February 1996 and interviewed a total of 208 participants
who attended the workshops held at different companies as indicated here: Tata Iron and
Steel Company (22), Tata Engineering and Locomotive Limited(32+23), Bokaro Steel
Plant(23) Ordnance Factory Ambajhari (17), Hindustan AeronauticsLimited 17),Indian
Farmers and Fertilisers Company Limited ( 32 ) and Annual International Workshop held at
IIMC (42 ).
Theme of Workshops
'The sources of the values taught at the workshops are derived from the sacred texts of Indian
wisdom literature, and the values are clai~nedto have an eternal and universal character to a
great extent. It is normative in the sense that the values are something people ought to have
from the ideal perspective, not accepting certain values, or disvalues, just because people are
having them. The basic foundation of values is taken to be divine, implying a theistic
approach, whereas the humanistic elements are found in caring values, concern for
others,love and compassion.
The level of focus is mainly on the individual in terms of personal virtues. It is
stated that in order to change the environment we must start with ourselves. Thus, more
aggregated human levels (organizational, political, societal, ecological, and global) are not
neglected, but the starting point is the individual.
Action Plans
The participants are asked to submit on the last day of the workshop plans of action which
they would like to implement in the six months to follow. The plans included the followmg:
The most frequent cited plan of action is the resolve to practlce the mind-stilling and
breathing exercises taught in the course as an essential experiential practice for
Chitta-Shuddhi arid for communion with the higher Self.
The next most common resolve relates to the practice of a cluster of values and valueprinciples emphasized in the course as given under
(i) cultivation of values related to higher self and suppression of disvalues
associated with lower self,
(ii) practice of nishkam karma (self-less action) in work-life as well as personal
life,
(iii) practice of giving model of life based on the concept of five fold debts
(deva
(iv) rin, rishi rin, pitririn, nri rin, und bhuta rin) (iv) cultivation of satwaguna
over rajoguna,
(v) Introspection to examine, and to rearrange one's career goals, life styles,
attitudes and value systems in the light of the above noted p a r a d i p of
higher values.
Another finding is the desire to propagate and share the ideas learnt in the course with
members of the family as well as members of the work-group and also to learn more
about these ideas by reading the sacred wisdom literature of India, like
Gita, Upanishhads, writings of Vivekanand, etc.
It is concluded that the value concepts of Indian psycho-spiritual tradition have been well
received. They have had a positive impact on the participants as indicated by their resolve to
internalise them and to use them as a basis for self-development.
Venkat R. & i ~ h a n(2008) discussed the relationships between transformational leadership
and followers' karma yoga (duty orientation), spirituality (oneness with all beings),
organizational identification and normative organizational commitment. The relationships
were studied using a sample of 144 teachers of a prominent hi& school in western India.
Spirituality is the goal of all existence according to the Upanishads, and karma yoga is a
simple means to enhance spirituality. It was hypothesized that karma yoga enhances
spirituality, transformational leadership cnhanccs karma yoga and spirituality, and all the
three in turn enhance organizational identification and normative organizational commitment.
Results of structural equations analysis show that transformational leadership enhances
followers' karma yoga; both transfornational leadership and karma yoga enhance followers'
oneness with all beings: both transformational leadership and oneness enhance organizational
identification; and both kanna yoga and organizational identification enhance normative
commitment. The implications of transformat~onalleadership addressing both followers' real
needs (karma yoga and oneness) and organizational interests (identification and commitment)
arc discussed.
Zubin R. Mulla and Venkat R. Krishnan (2009) in their article validated James MacGregor
Burns' hypothesis that moral development is a critical qualification of transformational
leaders. In India, morality is conceptualized as Kanna-Yoga, a technique for performing
actions such that the soul is not bound by the results of the actions. Karma-Yoga has three
dimensions-duty-orientation, indifference to rewards, and equanimity-and constitutes a
comprehensive model for moral development in the Indian context. They studied 205 leaderfollower pairs to investigate the impact of a leader's Karma-Yoga and a follower's belief in
'
Indian philosophy on the follower's perception of transformational leadership. They found
that a leader's duty-orientation was related to a leader's charisma and inspirational
motivation. The relationship was strengthened when a follower's belief in Indian philosophy
was high. The findings support a model of Indian transformational leadership built on the
fundamental beliefs in Indian philosophy and duty-orientation.
Vaibhav Chawla and Sridhar Guda (2010) maintained that spirituality is a hot topic of
research in recent times in management arena. Though the organizational researchers have
intensely started exploring this area, the studies related to selling organizations are few, and
fewer are the studies related to selling organizations with individual (sales professional) as
the unit of theory. In their study they explored the relationship between 'individual
spirituality at work' and sales professionals' 'job satisfaction', 'propensity to leave' and 'job
commitment'. This work focused on sales professionals across various industries. A crosssectional survey method is adopted. Correlation analys~sis done to reveal the hypothesized
relationships. The results reveal that sales professionals' spirituality at work is positively
related to job satisfaction and job commitment, and negatively related to propensity to leave.
The results provide the relevance of spirituality at work to salespeople. The selling
organizations can also utilize the information and promote the individual expression of
spirituality at work.
RESEARCH GAP
A good number of writers related to spiritual and management fields have identified concepts
and techniques explained in the literature comprising epics, puranas, Bhagavad Gita,
Arthasastra and folk tales and applied them contextually to cnrich the explanation of
management theory and improve management practices. However, very few empirical studies
attempted at exploring their acceptance, application and outcomes. A bnef review of the
empirical studies discussed above is provided in Table 2-10.
Table 2- 10.. . .... . .......
Table 2-10 Empirical studies on Indian Ethos and Management
S.No
1 Researcher
I Method
I Findings
1
1 Cochrane
I Attendees at
1 Gregory Bateson's theory and Chakraborty
I (year)
1
conference.
(2000)
2
Fusilier and
Durlabhji
( 2001)
3
Rakesh and Kiran
(2002)
4
Gustavsson,
Tripathi and Rao
( 2005)
5
Venkat R.
Krishnan (2008)
6
Zubin R. Mulla
and Venkat R.
Krishnan (2009)
7
Vaibhav Chawla
and Sridhar Guda
(2010)
models of learning are subjective in nature
and irispire the learner to pursue a path of
self development
Managers Use of participative management and
Unstructured
employee empowerment. Cultural values
interviews.
such as yogic spirituality, nun-attachment,
interconnectedness
with
others,
nonviolence, tolerance, and a sense of duty.
Delhi Police personnel Positive and encouraging trends in all
who underwent
dimensions-work related, humanitarian.
vipassana training.
family and self-in
other words, in
professional, personal and deep inner lives.
Interview- a total of
Value concepts of Indian psycho-spiritual
tradition have been well received. They
208 participants in
workshops bycenter have had a positive impact on the
participants as indicated by their resolve to
for Human Values.
internalise them and to use them as a basis
for self-development.
Transformational leadership enhances.
Sample of 144
karma
yoga;
both
followers'
teachers of a
prominent high school transformational leadership and karma yoga
in western India.
enhance followers' oneness with all beings:
Structural equations
both transfornlational leadership and
oneness
enhance
organizational
analysis method.
identification; and both karma yoga and
organizational identification enhance
normative commitment.
A leader's duty-orientation was related to a
205 leader-follower
leader's charisma and inspirational
pairs
motivation.
The
relationship
was
strengthened when a follower's belief in
Indian philosophy was high.
Sales professionals' spirituality a1 work is
Sales professionals
Cross-sectional survey positively related to job satisfaction and job
commitment, and negatively related to
method. Correlation
propensity to leave.
analysis
The fact that corporate managers are attending workshops and seminars on spirituality and
Indian ethos and undergoing training in meditation, vipasana, mind stilling etc., techniques,
is a clear evidence of the general acceptance Indian ethos has been gaining in the business
world. The studies reviewed have succeeded in examining views of specific goups and
providing base for managerial decision making in respect of managing people and work
environment.
Chakraborty's model of training is found inspirational (Cochrane (2000) and the workshops
organized by him on behalf of IIM-C at various corproate houses werc well received and
positively impacted the mind of participants(Gustavsson,Tripathi and Rao, 2005). Rakesh
and Kiran (2002) reported that police personnel experienced positive and encouraging trends
in all din~ensions-work related, humanitarian, family and self-in other words, in
'
professional, personal and deep inner lives. Similar results in case of sales professionals were
found by Vaibhav Chawla and Sridhar Guda (2010).
The studies on leadership (Fusilier and Durlabhji, 2001; Venkat R. Krishnan, 2008; and
Zubin R. Mulla and Venkat R. Krishnan, 2009) thrown light on relationships among variables
like transformational leadership, employee empowerment, yogic spirituality, non-attachment,
interconnectedness with.others, nonviolence, tolerance, and a sense of duty.
The studies thus provide partial knowledge on the role of Indian ethos in management of
Indian business organizations. There is a need for further examination of various issues like
- acceptance of Indian ethos, implementation of Indian ethos in the form of learning the
knowledge and employing techniques in day -to-day operations, appreciation of benefits and
sharing the gains of this new knowledge for developing the discipline for teaching in
management schools and training managers in training organizations. The present study
seeks to examine the perceptions of managers on Indian ethos and its implementation in their
organizations.
IMPORTANCE OF THE STUDY
The present study is required in view of the gap in the literature especially in thc application
of principles and techniques Indian ethos in corporate sector. At annual general body
meetings, and meetings or conferences of management associations, top executives like
J.R.D Tata, h i n d Mafatlal, Dhirubai Ambani, Narayan Murthy, highlighted the value of
Hindu society by quoting from epics, Gita, poetry of Kabir, Tulsidas, and others. Professors
like S.K.Chakraborthy, Subhash Sarma, Kannan and others compiled a body of knowledge
relevant to corporate managers.
In view of this, there is need for a studying the views of managers on integrating Indian Ethos
with Contemporary Management.
RESEARCH QUESTIONS
The research questions are as follows:
What challenges do Indian organizations faoe today?
HOW do companies consider the principles and methods of Indian ethos? Do they
consider them as useful ones for betterment of employee behaviours and
organisational outcomes?
Are companies willing to adopt Indian ethos in their operations'?
OBJECTIVES OF THE STUDY
The present study is undertaken with the objective of finding the views of managers on
application of principles and methods of Indian ethos in management. Specifically, the study
is designed with the following objectives
To assess the views of managers on relevance and benefits of principles and methods
of Indian ethos to management.
* To know the interest of managers and their organizations in adopting Indian ethos.
To identi@ the steps companies are proposing to integrate Indian ethos with the
management practices.
PROPOSITIONS
The following propositions are developed based on the contributions of Chakraborthy (1991,
1995, 1999, 2004, and 2008) and empirical study of Gustavsson,Tripathi and Rao (2005) to
systematize the inquiry.
P-1 Managers agree with the view that today organizations are facing problems arising
out of globalization and Information revolution.
P-2: Managers assign more preference to economic values than social values
P-3 Managers agree with the view that western management has given rise to social
problems.
P-4: Managers prefer to employ principles of Indian ethos in contemporary management
of business organizations.
p-5 Managers prefer to use techniques of Indiau ethos.
P-6 Indian ethos benefits individual mangers and organizations.
P-7 Organizations are recognizing, communicating and training mangers in Indian
ethos.
P -8 The views of mangers are not influenced by gender, age, marital status and
organizational position.
SCOPE
The study is limited to find the relevance of Indian ethos, interest in managers and
organizations to employ Indian ethos and the anticipated benefits of adoption of Indtan ethos.
RESEARCH METHODOLOGY
The study is explorative - it seeks to know the views of mangers working in software
industry in Bangalore towards the adoption of Indian cthos. It makes use of qualitative dataopinions of managers and corporate heads working in Software Industry in Bangalore.
Data Sources and Collection
Information relating to Indian ethos is obtained from discourses of religious scholars, text
books, research articles, and journalistic writings. The writing of S.K.Chakraborthy, and
Subhash Sarma provided major framework for building the knowledge base. Primary data is
obtained in two stages:
Stage -1: Data pertaining to the views of managers are obtained from managers working in
software industry in Bangalore with the help of a questionnaire.
Stage - 2: Data from top managers working in software industry in Bangalore is obtained
,with the help of unstructured interviews which cover basically questions like: interest in
Indian ethos, application of knowledge and techniques, employee training in Indian ethos,
benefits sought and obtained by the application of Indian ethos at personal and organizational
level.
Questionnaire
The questionnaire is designed based on a rational construct criterion method drawing
questions from various studies. The questionnaire is divided into eight sections as given
under.
Section -A: Identification data
Section -B: Challenges
Section -C: Values
Section--D: Views on western management
Section -E: Views on principles of Indian ethos
Section --F: Preference to techniques of Indian ethos
Section --G: Recognition to Indian ethos
Section --H: Benefits of Indian ethos
Sample
The data is collected from managers working in large IT Companies in Bangalore. According
to the STPI (Software Technology Parks of India - cotitrolling body for Software Industry)
the registered software companies in Bangalore arc 1200 (including Software, Hardware,
ITES, BPO, Call Centers etc.,) other unregistered small players are around 300 to 400. The
registered companies are targeted and the senior executive is contacted to ascertain
willingness to participate in the study.
I11
the first stage about 90 colnpanies informed
willingness to take part in the study. In view of the large base of managers, it is decided to
take a large sample of 500 managers. So repeat calls are made to other companies through
known sources and acceptance from another 60 companies is obtained. The questionnaires
was either personally handed over or mailed to more than 500 mangers and about 278
completely filled in questionnaires were sorted out for final cvaluation. The response rate is
about 56 per cent. In administering the questionnaire care is taken to cover both senior and
junior level managers of both genders. As such form each company two questionnaires -one
from senior and another from junior executive are obtained. The responses thus represent I38
companies out of 1200 companies - about 11 percent of total population of registered
companies.
Data Analysis
The data collected has been analyzed and presented in the form of simple and bi-variate tables
expressed in percentages and means. Analysis across age, gender, marital status and position
in the organization to examine their influence on views are tested by employing t-test for large
samples. In certain cases Spearman's rank correlations are computed. The level of significance
taken is 0.05 which is common to studies in social sciences.
LIMITATIONS
Language is a limitation to present principles of lndian Ethos. The questionnaire developed in
English. Wherever Sanskrit lines are used English version of the principles is provided.
The responses are from different categories of managers belonging to different companies. As
such the findings cannot be applied to one company or industry. They can at best be helpful to
in providing a general picture of the acceptance of application of Indian ethos in management.
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