100 marks final_project sirr

Indian Management Thoughts and Practices - Notes (Conflict and Harmony in
Society and Work Organization)
hasConcept Testing
1.Harmony with Environment:
Harmony with environment is an integral part of an individual’s personality.
The forms, into which the hereditary potential will develop, will depend largely on the
significant people in the individual’s environment. It is they who determine what his
physical and social environment will be. It is they who determine what opportunities the
individual will have for learning and what limitations will be placed on these
opportunities.
E.g. surroundings of an individual, his family, friends.
An employee organisation, colleagues, superior subordinates.
Jamshedji Tata: single handedly changing the social environment and bringing about
prosperity for himself and the masses
2.Self control:
Self-control is a set of behaviors which:
• Accepts the reality that the only thing in life, which you can successfully
change and control, is yourself.
• Keeps in check all self-destructive, addictive, obsessive, compulsive,
irrational, and unacceptable behaviors.
• Gives you a sense of personal mastery, autonomy, and competency over
your own life.
• Is under your control and power to direct and orchestrate with no need for
interference or manipulation from others.
• Makes you the master of your own destiny because it keeps in check those
barriers and obstacles which are a threat to your overall success in life.
• It is a middle ground between perfectionism and laxity in self-care.
• Results in your life having a balance and focus by helping you to cope
with new challenges in life as they come.
• Helps you to keep your over-emotional responses in check or moderation.
• Helps you to open yourself up from no feeling or pulled-in emotions so
that you can have a healthy emotional life.
• Is the foundation for healthy coping and contributes to your accepting
personal responsibility for your life.
• Keeps your life in moderation, helping you to avoid extremes in any
direction.
• It is the focus of the efforts to let go of the uncontrollable and
unchangeable in your life so that you can concentrate on yourself.
• Eliminates the need for you to be manipulative, helpless, fixing others,
intimidating, over dependent or a caretaker of others.
Presented by Group - 7 1

• Helps you to be detached from others and to keep your relationships in a
healthy balance of give and take.
• Reflects your inner desire to grow up into a mature, responsible adult.
Example: Kurien rejected offers of employment from the TATA groups and Union
Caribide. He chose to stay at Anand because he knew there was so much to be done, he
could try and make a difference. He knew that his independent contributions in
established and structured organizations would not be as easily measurable. He constantly
conceptualized the issues, whether “Operation Flood’ or the spray drying of Buffalo milk.
His commitment to the farmers’ cause was conceptually far superior to that of any of the
known crusaders. Kurien was a visionary more he believed in himself. His strategic
thinking helped him.
3.Dharma, Swadharma and Detachment:
Dharma:
Dharma is often translated as duty or the path of righteousness. Dharma, comprises of
Satya (truth) , Yagna (dedication) and Tapas (sublimation). Satya implies complete
accord between thought, word and deed. Yagna is the dedication of one’s cherished
things to higher powers or the larger entity. Tapas refers to the sublimation of passions
and instincts through a discipline involving purity of body and mind to obtain mastery
over self. He who wants to live in truth has to develop a spirit of dedication as well as
self-mastery. The basis of Dharma is truth. Ego is the source of untruth, delusion and
self-indulgence. Dharma is thus defined in terms of steadfastness, charity I its broadest
snese, giving and sharing, non-stealing, purity of mind and body, control of the senses,
true insight, awareness, absence of malice, anger or hate. Dharma is said to be Bahujana
Hitaya, Bahujana Sukhaya, which means for the good and comfort of many. In its
secondary sense, Dharma means the pursuit of the highest good by trying to live in
conformity with the Cosmic order. Dharma, literally means in Sanskrit, that which
sustains, that which holds together. The concept is that Dharma is the foundation which
holds the universe together.
Swadharma
The religion or code of duties of a Hindu are according to his stage of life and station in
society.
For example, a leader has to maintain the organisation’s culture and ensure that the
different groups in the organisation follow their respective swadharma – the duties
entrusted to each of them. Maintenance of Swadharma is important, as it puts a check on
infighting, intergroup rivalries and clashes. In case this social order role is neglected, the
groups develop a myopic view, wherein the group goals become dominating and the
subordinate goals become a casualty.
Detachment
Man is caught in the coils of Maya (illusion). Death, pain and pleasure are all
manifestations of this illusion. Infact, maya has no form of its own; it makes you think

the existent as non-existent and non-existent as existent. When we see a rope in darkness,
we mistake it for a snake. The rope reveals itself as a rope when light is focussed on it. It
is the darkness, which is the cause of ignorance. Neither the snake nor the rope have
come and gone. It is only your Brahma that has come and gone.
4.Holistic approach to personality.
Traditional therapy stresses on personality factors and development, but a holistic
approach that seeks to balance the psychological aspects with more spiritual aspects
should be preferred.
“This takes traditional therapy one step further”. Integrating the personality and the
higher self can be an important part of the process of healing.
Personality is built on sympathy; character is built on empathy. Personality is passion;
character is compassion. Personality is building character it is the light within. West tends
to be demonstrative and extrovert; east tends towards introverts. Personality builds up
external man; character builds up the internal man. Union of east and west will provide
together, viz., personality plus character. Internal being and external being both should be
fully developed as per Dharmic Management with holistic, value-based approach.
5.Dharmic Leadership.
Leadership emphasizes perfection of the self through planned self development as a
whole human being – man in the manager first and then blending work-ethic or Karma
sadhana and ethics-in-work or Dharma sadhana. The leader must effectively manage and
control his senses and mind his total personality. Then only he can manage and control
his or her followers by exercising moral and ethical authority.
Dharmic leadership involves placing the satisfaction of employees as a key goal and
developing company policies and processes around it. It involves creating an opportunity
for employees to excel by taking the time to place the best people for the job. Based on
love and a desire to uplift the quality of life for all, such leadership fully empowers
individuals. Employees have an opportunity to not merely pursue economic gain, but to
also contribute meaningfully from the depths of their being to the organization’s success.
Example: Mr Narayana Murthy said:"We have eight thousand hearts but one heartbeat."
He believes that for a long term success of any company, one needs to employ smarter
people as the smartness increases down the hierarchy.
DESCRIPTIVE QUESTIONS
1. “Cultural background and value system mould the personality of an individual”.
Discuss with examples.
Answer: Personality of an individual is determined by two factors. These are biological
factors and social factors. Biological factors include i. Genes of a person ii. Physique and
iii. Body chemistry. Social factors are the family, peer groups and culture. Culture is the

mental equipment of life. Culture establishes the norms, attitudes and values that are
passed along from one generation to the next and create consistencies over time. Value
articulates how we intend to live as we pursue our mission. In every culture, certain
values have developed over time and are continuously reinforced. At the base rituals and
rites are no more than set of disciplined behavioural movements, with the underpinning
of some higher principle. It is the disciplined repetition of these behaviour procedures
which can impress our mind with enduring and useful practical attitudes and values.
When a child is born values of the biological parents play an important part. These values
arise out of the culture which includes customs and other ways of behaviour which are
common to a society.
Since the basic personality type approved by each cultural group is composed of traits
that contribute to the successful adjustment of members of the group to its particular and
unique life pattern, the basic personality patterns of no two cultures are identical. Noting
this, Stendler writes, “As cultures differ, so do the personalities embedded in these
cultures.”
Even cultures, which are similar in many respects, put varying degrees of emphasis on
commonly, held values. When a national group is composed of people from different
countries, variations in the cultural values held by the group as a whole are quite marked.
Each subculture as well as the general culture has its own values and each attempts to
mold in its members a basic personality pattern that will conform to this values. Regional
cultural values differ somewhat in the emphasis placed on the general cultural values.
Clearly defined subgroup values set the model for the basic personality type to be molded
in the young of the subgroup. Middle class values emphasize self-control, getting ahead,
and making the most of one’s abilities and opportunities, even when this means denying
present pleasures for future gains. By contrast, lower-class values stress immediate
pleasures and conformity to group standards is less highly valued than in the middle or
upper class groups. Other differences in admired personality traits within a cultural group
may be based on racial, ethnic, religious even political grounds.
The person whose personality pattern has been molded along lined approved by members
of the cultural group with which he is identified has a far better chance for successful
social adjustments and happiness than the one whose pattern is a typical for the group.
The “rugged individualist” makes the poorest adjustment of all. He becomes a social
misfit and this affects his self-concept unfavorably because he realizes how unacceptable
his non-conformity is to the group with which he continues to be associated.
Example: Mr. Narayana Murthy is a vocal proponent of the value of honesty, integrity,
honouring commitments, value-added performance, willingness to sacrifice for
opportunities and so forth.
2. Discuss the impact of Indian cultural heritage on the youth today.
Answer: Indian culture and heritage is deeply embedded in the Indian youth today.

Opinions
Attitudes
Person’s inner self Values
Beliefs/ Sentiments
It is seen that the belief and sentiments are deep inside the person. Above belief and
sentiments are the values which is embedded from the early days. Outer two features i.e.
attitudes and the opinions are the day-to-day feeling towards various issues.
Indian culture heritage is deeply rooted in the youth today opinions and attitudes have
changed. A Gujarti/ Marwari man is following western manners or civilisation, or the
correct expression is that he is aping western behaviour. We normally ape the civilisation,
not the culture. Unless one internalises the value system or the basic core values , the
ultimate values associated with the culture, one can not touch the culture part of it. Even
today Indian youth have the sanskaras, he respect the elders and remove shoes before
going to the culture. Because of the rich cultural heritage, Indian youth are above the
Japanese and American youth. Indian young managers and students are systematically
tutored to associate Indian tradition. Example: Sabeer Bhatia, a young entrepreneur, who
sold hotmail to microsoft and now has converted whole Silicon Valley to mini India.
Note: Include Indian civilization
3. “Is there a conflict in the values system of east and west?” make a comparative
study.
Answer: It is most likely seen that the style that is successful in West is would not
successful in east and vice-versa. The people in the west grow up comparatively with less
emotional security due to factors like high divorce rates, single parent family etc. thus
when they enter into their job-lives and see a management culture prevalent which is
contractual on nature with hire – fire style of management, they don’t get disturbed. In
fact, this motivates them to work. In east people there is emotional stability and
importance of bonding is very high. Comparative value profile of eastern (India) and
western (US) value system
Western culture Eastern culture
Individuals can influence future Life is pre-planned, human action is ore-
determined
I can change work to achieve objective
commitment to organizations
I need to adjust, human action is
predetermined
Data-based decisions, and they are
healthy
Decisions flow from the experience and
wisdom of authorities
I can disagree without being disagreeable Deference to age and seniority,
supression of negative feelings

Protestant ethic Joint family and authoritarian values
Authentic collaboration Self-realization
Family is the primary social unit of
interaction and each individual is a part
of family
Individual is the central unit (without any
reference to family) and as individual he
is taken as a primary social unit.
Collectivism individualistic
Individualist approach in its process has given birth to competition and survival of the
fittest has been its war cry. On the other hand, collectivism approach has given birth to
cooperation. The social characteristic of masculinity and femininity and individualistic &
collectivistic are considered together, this configuration produces 4 broad categories, as
under:
I. Masculine – individualistic
II. Masculine – Collectivistic
III. Feminine – individualistic
IV. Feminine – collectivistic
The west belongs to the first paradigm of masculine – individualistic, whereas India
belongs to the fourth paradigm of feminine - collectivistic
In India is identified as a country in which there is moderate extent of collectivism, a high
tolerance of social inequality, a general acceptance of uncertainty, a moderately
masculine orientation.
Examples of Indian companies doing well globally are TATA (J R D TATA), Wipro
(Azim Premji), Reliance (Dhirubhai Ambani), HDFC (Deepak Parekh), Amul (Varghese
Khurien) and Infosys (Narayana Murthy), stands for excellence in their own domains.
4. “For achieving behavioural change, the core values of individuals have to be
addressed”. Discuss the statement in the contest of Indian organization.
Answers: Most people, given some time for thought, can produce a list of some of the
chief values which they see driving their organization. Usually,, however, it becomes
considerably longer than eight or ten items, which is about the limit of what can be given
consistent attention by busy managers. It is necessary to identify what are the values at
the heart, or the ‘core’ of the organization, what are the vital values without which
serious problems will arise. When studying the values in an organization, it is important
to distinguish between, what is stated by the people to be the most important to them and,
on the other hand what is actually practised.
The six main reason for focusing on core values are :
• Business benefit
Here the leader try to create unity in the organization, so that they can compete to best
advantage without shared values and by not creating maximum value for shareholder.
This person could be described as the economic pragmatist.
Example: Dhirubhai Ambani
• The right thing

In this case, they want to build the organization with true integrity, not only that does the
right things of obeying laws but one that provides a quality of working life for its people
and satisfaction for the customers. This person could be described as a moral crusaders.
Example: Narayana Murthy
• Changing attitudes/ aspirations
In western society a widespread move towards people are wishing to live their lives as
consistent ‘wholes’ rather than in compartments. Many people are less and less willing
to leave their personal values behind when they arrive at the office. The concept of an
ethically distinct world of work, where different values hold sway, is increasingly
unacceptable to many people. Organizations have to come to terms with this. The drive
may come from ‘coaiface or board room.
• Changing patterns of work
As a greater proportion of the working population works with the mind rather than with
the hand, as the number and variety of ‘professional’ jobs increases and the proportion of
educated and articulate people rises, pressures will be brought to bear on many
companies from the inside to change their value systems, including areas where blue-
collar employees were often unable to have any substantial influence.
• Positive encouragement
Rather than negative prohibition – there is today a tendency for many people to resent
‘thou shalt no’ morality. Organizations will need to maintain their rule books of what is
and is not permissible, especially where legal compliance is the issue. Values
development, however, enables management to focus on positive messages of
improvement, which are much more affirming and empowering than prohibitions.
• An urgent need for values education
Values are guiding principles that determine ones evaluation of what is right and wrong.
Values constitute the foundations of one’s discipline. They are deep-rooted, fundamental
beliefs. They lay down one’s standards of properity. They are responsible for a large part
of one’s standards of propriety. They are responsible for a large part of one’s
instantaneous response to situations. When one is forced to a situation where he has to
do something wrong, viz., something contrary to what the values dictate as proper, one’s
conscience pricks. Conscience is the custodian of values. In many western countries, as
the traditional foundations of moral education and standards are being removed,
increasing numbers of younger people appear to have rejected, or even be unaware of,
the basic codes that make a civilized society sustainable. Some industrialists believe that
schools, churches and families have failed in this, and that there will be an increasing
educational role for business to play with respect to literacy, numeracy and standards of
behaviour. Otherwise many in the rising generation, especially but not only in cities, will
be incapable of working constructively with others.
5. What critical aspects of the Indian Ethos need to be imbibed by an international
company seeking to set up business in India?
Answer: Before we talk about the culture specific system of management suited to
Indian psyche, we should first understand and appreciate the salient characteristics of
Indian culture. Such an understanding is essential, before embarking on the task of
building the indigenous system of management. These are
• Essential divinity of human soul

• Essential owners and solidarity of universe and all life
• Philosophy of an integral experience
• Family is the basic unit of social system
• Rishi and ashramiac culture
• Purusharth the mission
• Varna - ashram system
• Spirit is free enquiry, tolerance and selective assimilation.
The characteristics of Indian culture is that it tends to be pervasive and enduring.
When an international company is setting up business in India, it will have to look for the
acceptability of their management in its present form in the Indian situation.
The four basic cultural dimensions which may account for differences in management
and HRD practices across culture are
• The extent to which a society emphasizes collective rather than individual activity
• The extent of power distance or tolerance for social inequality
• The extent of acceptance of uncertainty
• The extent to which a society emphasizes ‘masculine’ values’ and behaviour such as
assertiveness, ambitiousness, domination etc.
Now coming to the East, we must realize how this cultural dimension of ‘inward looking’
is likely to affect our management system. Probably a diagrammatic representation will
explain
Job skills
Emotional stability
Healthy world view
Insights infinite potential
In the above diagram the basic or the fundamental requirement for a manage is his
‘vision’ and attitude towards the environment in its totality, i.e. cosmic view based on
cultural values. Next comes the emotional stability of the manager. He must be a self-
controlled and self-propelled man. This can come by the heavy input of sattvic gunas and
the constant practice of niskam karm. ‘Job skills is the last input, which though
important, is not the ‘core requirement’ as the westerners view it.

Hence any international company should imbibe above mention features before seeking
the business in India.
6. “Good managers should be emotionally stable”. Discuss
Answer:
To be successful in life person has to attain emotional stability. If a manager is not
emotionally stable it not only effect his physical health but also his working ability.
In this competitive and unstable economy, innovation is the mantra of today, so to be on
the top managers have to emotionally strong.
As shown in the diagram to achieve the spiritual capacity your base i.e. your physical
capacity should be strong. When your physical capacity is sound you can be emotionally
stable. Emotional stability not creates the internal climate that drives the ideal
performance state. If person is not emotionally strong he may not be able to climb the
ladder up. Once when the emotional capacity is achieved, a person can climb further
Spiritual
Capacity

ahead and will achieve mental capacity. This mental capacity focuses the emotional and
the physical ability to the task. It has been observed that very few people were able to
achieve the spiritual capacity.
So after, seeing this model it is clear that steps to achieve the success in the life is through
the emotional capacity.
Example: Anu Aga – Chairperson Thermax LTd.
Anu Aga was a fun person enjoying her dual roles of house wife and professional
companion to her creative husband Rohniton while working with him at Thermax. In
1996 came a personal tragedy in her life –Rohinton died of a heart attack and in another
14 months she suffered another enervating loss, the death of her son Kurush in a car
accident and she lost her mother-in-law and pet dog. This was the serial bomb blast in her
life. Anu read extensively on death after Rohinton passed away. Two days after he died
she took the charge of Thermax as chairperson and managing director. She bravely
managed the transition and the ambitions of colleagues.
7. What personality traits need to be developed by an effective manager?
Answer: There are many personality traits but some of the more important ones are as
follows:
a) Authoritarian: A manager who had a strong belief in the legitimacy of established
mechanisms of formal authority, views obedience to authority as necessary, exhibits a
negative philosophy of people, adheres to conventional and traditional value systems,
is intellectually rigid and opposes to the use of subjective feelings. Authoritarians
tend to be rigid in their positions, place high moral value on their beliefs, and are
strongly oriented towards conformity to rules and regulations.
b) Locus of control: Locus of control refers to an individual’s belief that events are
either within one’s control or are determined by forces beyond one’s control. It has
been proved that externals are less satisfied with their jobs, have higher absenteeism
rates, are more alienated from work setting and are less involved on their jobs than
internals. Internals have more control over their own behaviour.
c) Machiavellianism: Machiavellianism refers to an individual’s propensity to
manipulate people. Machiavellians would be prone to participate in organisational
politics. They are also adept at interpersonal games playing, power tactics and
identifying influence system in organisation.
d) Introversion and extroversion: These are the most common description of personality
traits. These terms are normally associated with an individual’s sociability and
interpersonal orientation. Extroverts are gregarious and sociable while introverts are
shy, quiet and retiring.
e) Achievement orientation: Achievement orientation varies among people and which
can be used to predict certain behaviours. On the job high achievers will perform
better where there is moderate difficulty, rapid performance feedback and direct
relationship between effort and reward. This means that the high achievers tend to do
better in sales, sports or in management.
f) Self-esteem: Self-esteem refers to feeling of like or dislike of one-self. Self-esteem is
directly related to desire for success. People with high self-esteem believe that they
have abilities to undertake challenging jobs.

g) Risk taking: People differ in their willingness to take chances. Risk taking propensity
many lead to more effective performance.
h) Self monitoring: It refers to an individual’s ability to adjust his or her behaviour to
external factors. Individuals high in self-monitoring show considerable adaptability in
adjusting their behavior to external, situational factors.
8. Potray some of the personality traits in the Indian context.
Answer: According to the International Encyclopedia of the social Sciences, ‘culture or
civilisation taken in its wide ethnographic sense, is that complex whole which includes
knowledge, belief, art, morals, law, custom and other capabilities and habits, acquired by
man as a member of the society.
The culture of this country is distinct and has characteristics, which are distinguishable
from those of the western culture.
Distinguishable characteristics of Indian culture:
• Essential divinity of human soul or infinity divinity of all souls
• Essential oneness and solidarity of universe and all life
• Philosophy of an integral experience
• Family is the basic unit of social system
• Rishi and ashramic culture
• Purusharth-the mission
• Varna-Ashram system
• Spirit of free enquiry, tolerance and selective assimilation.
In Indian culture ‘family’ is the primary social unit of interaction and each ‘individual’ is
a part of the family. For the sake of simplicity the terms ‘collective’ and ‘individualistic’
have been used to distinguish the Indian and Western cultures. ‘Individualistic’ approach
in its process has given birth to ‘competition’ and ‘survival of the fittest’ has been its war
cry. On the other hand, ‘collective’ approach has given birth to ‘cooperation and
Vasundhaiva Kutambkam has been its marching song.
Prof. S.K.Chakraborty in his book, Values and Ethics for Organisations, has termed
Eastern cultures (including Indian) as having a high feminine orientation. In femininity
oriented cultures, cooperation and sharing are the basic ethics and human actions are
largely governed by the giving orientations.
India belongs to the paradigm of ‘feminine-collectivistic feminine collectivistic managers
are softness oriented. For them “caring and sharing” comes first. Such managers tend to
take a highly humanistic approach to management, and have a greater ability to inspire
people. By taking care of subordinates, they are able to ensure achievement for them.

Another dimension, which distinguishes the Indian culture from the western, is that of the
approach towards life. The former is predominantly a ‘spiritual culture’, whereas the
latter is predominantly a ‘materialistic culture’. When we say “Doing right” right means
Dharma. Dharma here is used in the sense of good of the greatest number of the society
and is more important that just doing in case of the former.
Following are some of the feminine aspects of human nature:
1. Intuitive
2. Integrative
3. Enduring
4. Eternally creative
5. Power of passivity and ‘soul force’
6. Feeling/emotion (heart)
7. People oriented
8. Creative
9. Mercy-forgiveness, companionship, wisdom
10. Cooperation
11. Wholeness
12. ‘Strength in weakness’
13. Inspirational
14. Soft approaches and humanistic
15. Feminine
16. Spiritual side of life
17. Energy giving, empowering
18. Write Short Notes
1. Harmony with environment
Harmony with environment is an integral part of an individual’s personality.
The forms, into which the hereditary potential will develop, will depend largely on the
opportunities.
E.g. surroundings of an individual, his family, friends.
An employee organisation, colleagues, superior subordinates.
Some of the hereditary potentials of the individual will develop into forms that will meet
with the approval of the group with which he is identified. Some potentials will be
neglected and still others will be discouraged from developing by social pressures. As
Buhler has pointed out, “the successions of events which are of influence on a person’s
life are part of his history. They present a counter-agent to the individual’s own
dispositions, and they may be variously supportive of or detrimental to his own goal
setting.

The forms into which the hereditary potentials will develop will depend largely on the
opportunities. While the cultural environment will provide him with approved patterns to
imitate it is the significant people in his life who will give him the training needed to
mold his potentials and the motivation needed to call forth the effort to learn.
The environment influences the personality pattern most notably in 3 ways: it encourages
or stunts the maturation of hereditary potentials; it provided personality pattern models
which the individual uses as a guide; and it either provides or denies needed learning
opportunities.
Jamshedji Tata: Jamshedpur is almost a land from the fairy tales about an
industrialist single handedly changing the social environment and bringing about
prosperity for himself and the masses.
Pratap Pawar: He is at heart a social worker. He is running Ajay Metachem,
brewery and newspaper Sakal, his mind is engaged in societal concerns. (welfare of
Baramati farmers and welfare of blind children’s.
2. Self control
Self-control is a set of behaviors which:
• Accepts the reality that the only thing in life, which you can successfully
change and control, is yourself.
• Keeps in check all self-destructive, addictive, obsessive, compulsive,
irrational, and unacceptable behaviors.
• Gives you a sense of personal mastery, autonomy, and competency over
your own life.
• Is under your control and power to direct and orchestrate with no need for
interference or manipulation from others.
• Makes you the master of your own destiny because it keeps in check those
barriers and obstacles which are a threat to your overall success in life.
• It is a middle ground between perfectionism and laxity in self-care.
• Results in your life having a balance and focus by helping you to cope
with new challenges in life as they come.
• Helps you to keep your over-emotional responses in check or moderation.
• Helps you to open yourself up from nonfeeling or pulled-in emotions so
that you can have a healthy emotional life.
• Is the foundation for healthy coping and contributes to your accepting
personal responsibility for your life.
• Keeps your life in moderation, helping you to avoid extremes in any
direction.
• It is the focus of the efforts to let go of the uncontrollables and
unchangeables in your life so that you can concentrate on yourself.

• Eliminates the need for you to be manipulative, helpless, fixing others,
intimidating, over dependent or a caretaker of others.
• Helps you to be detached from others and to keep your relationships in a
healthy balance of give and take.
• Reflects your inner desire to grow up into a mature, responsible adult.
Example: Kurien rejected offers of employment from the TATA groups and Union
Caribide. He chose to stay at Anand because he knew there was so much to be done, he
could try and make a difference. He knew that his independent contributions in
established and structured organizations would not be as easily measurable. He constantly
conceptualized the issues, whether “Operation Flood’ or the spray drying of Buffalo milk.
His commitment to the farmers’ cause was conceptually far superior to that of any of the
known crusaders. Kurien was a visionary more he believed in himself. His strategic
thinking helped him.
Results of not maintaining a self control
• Focus all your attention on trying to control, fix, or rescue other persons, places, and
things and divert your attention from your own needs.
• Suffer the negative impact of your out of control behaviors such as alcoholism,
chemical dependency, overeating, compulsive sex, addictive relationships,
compulsive shopping, gambling, smoking, etc.
• Become deeply depressed and despondent over your weakness and inability to get
your life into "check'' or 'balance.''
• Prefer to be overly dependent on other helpers, caretakers, fixers, and rescuers to give
your life the control it needs.
• Fall prey to an overly perfectionist and idealistic belief system in which no matter
how well you get things in order you see them as being imperfect and not good
enough.
• Lose control over the emotional boundaries you need to maintain from becoming
over enmeshed or controlled by others.
• Become lost as to where you begin and end and where others in your life begin and
end in relationship to you.
• Find yourself responding to situations in your life either in an overly emotional and
hysterical way or in a withdrawn, pulled-in and non-emotive way, with neither
response being healthy or appropriate at the time.
• Find it impossible to become detached from people, places, or things who are toxic or
unhealthy for you.
• Find yourself in a state of powerlessness to effect changes to get your life into
moderation or balance.
• Fall into the trap of learned helplessness and convince yourself that you are not
capable of taking care of yourself and thus allow your life to get more and more out
of control.

• Seek out caretakers, fixers, or rescuers to help you solve your own problems and get
your life under control.
• End up convinced that there is no way you can get your life into balance because the
amount of work, effort, energy, and resources needed are too great an investment just
for you when there are so many other people, places, and things on which you could
better focus attention.
• Experience even lower self-esteem because of your inability to believe enough in
your worth and value to take action to get your life into control.
In order to develop self-control you need to take the following steps.
First: You first need to identify in what areas of your life you need to gain more self-
control.
Second: Once you have identified the various issues in which you need to develop more
self-control, then you need to identify which emotions tend to lead you to be more out of
control with these issues. Use the list of emotions and feelings clusters to identify for
each issue out of control, which emotions or feelings tend to exacerbate the loss of
control.
Third: Once you have identified what feelings and emotions tend to exacerbate your loss
of control, next identify what irrational beliefs lead to increased loss of control in each of
these issues.
Fourth: Then you need to identify new, rational, reality based, healthy thinking which
will lead to your gaining control over these issues.
3.Dharma, Swadharma and Detachment
Dharma
Human character cannot be ethically divided or fragmented. As corporations are managed
by human beings, it is considered that corporations, management or organisations have
their own Dharma and Dharma means character manifesting. Wisdom and ethico-moral
values fully. Soul-less corporations, soul-less management and a soul-less country are not
required by anyone.
Dharma is often translated as duty or the path of righteousness. Dharma, comprises of
Satya (truth) , Yagna (dedication) and Tapas (sublimation). Satya implies complete
accord between thought, word and deed. Yagna is the dedication of one’s cherished
things to higher powers or the larger entity. Tapas refers to the sublimation of passions
and instincts through a discipline involving purity of body and mind to obtain mastery
over self. He who wants to live in truth has to develop a spirit of dedication as well as
self-mastery. The basis of Dharma is truth. Ego is the source of untruth, delusion and
self-indulgence. Dharma is thus defined in terms of steadfastness, charity I its broadest
snese, giving and sharing, non-stealing, purity of mind and body, control of the senses,
true insight, awareness, absence of malice, anger or hate. Dharma is said to be Bahujana
Hitaya, Bahujana Sukhaya, which means for the good and comfort of many. In its
secondary sense, Dharma means the pursuit of the highest good by trying to live in
conformity with the Cosmic order. Dharma, literally means in Sanskrit, that which

sustains, that which holds together. The concept is that Dharma is the foundation which
holds the universe together.
Swadharma
The religion or code of duties of a Hindu according to his stage of life and station in
society.
For example, a leader has to maintain the organisation’s culture and ensure that the
different groups in the organisation follow their respective swadharma – the duties
entrusted to each of them. Maintenance of Swadharma is important, as it puts a check on
infighting, intergroup rivalries and clashes. In case this social order role is neglected, the
groups develop a myopic view, wherein the group goals become dominating and the
superordinate goals become a casualty.
Detachment
Man is caught in the coils of Maya (illusion). Death, pain and pleasure are all
manifestations of this illusion. In fact, Maya has no form of its own; it makes you think
the existent as non-existent and non-existent as existent. When we see a rope in darkness,
we mistake it for a snake. The rope reveals itself as a rope when light is focussed on it. It
is the darkness, which is the cause of ignorance. Neither the snake nor the rope have
come and gone. It is only your Brahma that has come and gone.
The Universe is the embodiment of the Lord, and not of the world. The Lord is the cause
and Universe is the effect. The Universe springs as a consequence of action and its effect.
Though man is radiant with sublimity of himself, humans downgrade the importance of
human life.
Body, mind, intellect and consciousness are the vestures of man. Man has to give up
these dresses one day or the other. That is why Jesus said, ”Death is the dress of life”.
Hence death is a mere change of death. Hence it is not proper on our part to cry when the
person changes his dress. There is no room for sorrow if we firmly believe that all
relationships are temporary and transient.
We are ridden with sorrow as long as we have attachments. We must develop attachment
towards God and not the world. The four Mahakavyas proclaim the truth that man is
verily divine. Man should be rooted in the belief hat he is Brahman but not Ramayya and
Krishnayya. But people delude themselves into the thinking that they are the body.
Parents name your body, but nobody is born with a name. Bodies come and go, but the
Atma is eternal.
3. Holistic approach to personality
Traditional therapy stresses emphasis on personality factors and development, but a
holistic approach that seeks to balance the psychological aspects with more spiritual
aspects should be preferred.
“This takes traditional therapy one step further”. “Integrating the personality and the
higher self can be an important part of the process of healing.

Personality is built on sympathy; character is built on empathy. Personality is passion;
character ic compassion. Personality is buildings character is the light within. West tends
to be demonstrative and extrovert; east tends towards introverts. Personality builds up
external man; character builds up the internal man. Union of east and west will provide
together, viz., personality plus character. Internal being and external being both should be
fully developed as per Dharmic Management with holistic, value-based approach.
Core Values (Descriptive)
The Vedanta concept of Holism points out the fact that each person has divinity as the
core. The leader has to manifest divinity within through work, wisdom, worship and
psychic control, nurturing ethico-moral values, developing right brain, which offers
intuitive thoughts (direct insight) creativity and innovation necessary for leader to solve
ethical dilemmas. Here we need mind stilling, concentration, contemplation, so that in a
calm mind one can receive inspirational or intuitive flashes to solve all managerial
problems not amenable to reason and analysis.
East and West – Conflict in value system
Values and ideals in our ethos and culture are based on and evolved from the deepest
truth of Man, Life and Nature, i.e., on holistic approach or oneness. Spirituality is the
essence of our Indian genius, and wisdom. It is the source of our national vitality.
Western culture is an endeavor in worldly sciences and the application of science to
economic and social progress. The vitality of Indian wisdom and culture lies in its
creative and progressive endeavor in spiritual science, thought and practice. We have to
maintain this creative and potential for the progress and development of India and the
humanity as a whole. India must lead the world.
Example: “Rise above the situation”
To make the balloon rise into the air, you turn up the flame and the balloon goes higher,
but you need to toss off heavy sandbags which are carried as additional weight.
For them, the flame used to create warm air and the heaven-bound ascent represents a
loving approach or higher consciousness (the God aspect). The sandbags that are
unloaded to help the balloon stay aloft represent painful issues and negative feelings,
such as fear, guilt, judgment and envy.
From ground level, when you are facing a mountain, it may appear huge and represent a
large blockage and problems that seem overwhelming. As you rise above the mountain
and go higher - in consciousness - by adding love and a positive perspective, you can see
the bigger picture and see beyond limitations. So, by adding love and releasing the
negatives, you go higher.
When the personality maintains negative feelings from the past, it’s like an old needle
stuck in a groove. A holistic approach might include learning forgiveness so we don’t
have to keep replaying the same old negative thoughts and patterns.

Q1 ) PERSONALITY IS THE PRODUCT OF HEREDITY AND ENVIRONMENT
EXPLAIN?
Heredity refers to those factors that were derermined at conception.Physical stature ,
facial acttractiveness, sex, temperament, muscle compositionand reflexes, energy level
and biological rhythms are charesteristics that are generally considered to be imported
either completely or substantially by one’s parents.Physical attributes, for instance, may
be largely attributed to heridity.
The following classifications of characteristics is said to be inherited by all humans
• Physical structure (how tall or short one is, weather one has a long or short nose,
large or small feet-briefly, how one is put togther)
• Reflexes (direct response to stimuli, such as withdrawing from a pinprick,
blinking when something approaches the eye)
• Innate drivers (impulses to act on phsiologoical tensions: but theses must be
linked through learnhing with activities which will reduce the tension)
• Intelligence ( the capacity to learn, to modify responses)
• Temparament (patterned and recurrent responses associated with basic emotional
makeup-for example, phlegmatic, excitable, or lethargic).
Researchers have studied more than 100 sets of identical twins who were seperated at
birth and raised separately. Researchers found a lot in common.For instance, one set
of twins who had been separated for 39 years and raised 45 miles apart were found to
drive the same modle and colour car,chain-smoked the same brand of cigarette,
owned dogs with the same name, and regularly vacationed within three blocks of each
other in a beach community 1500 miles away.
ENVIRONMENT
Personality development owes as much to environment as it does to heredity.
Environment is a broad term and includes such factors as culture. Culture establishes
norms, attributes and values that are passed along from one generation to the next and
create consistencies over time. The methods by which an infant is fed and toilet
trained, and makes the transition from adolescence to adulthood are culturally
determined.
While growing the child learns to behave in ways expected by the culture of the
family binto which the baby was born. One of those expectations has to do with sex
roles. Most cultures expecdt different behaviors from males 5than from females. It is
considered natural in any culture for boys and girls to have predictable differences in
personality merely because they belong to one or the otehr sex.

Although culture has significant influence on personality development, linear
relationship cannot be established between personality and given culture for 2
reasons:
• The cultural impacts upon the individual ar4e not uniform, because they are
transmitted by certain people – parents and others-who are not at all alike in
their values and practices, and
• The individual has some experiences that are unique.Each individual reacts in
his own way to social pressures, differences in behaviour being caused by
biological factors.
Q12. HOW FAR IS IT IMPORTANT FOR MANAGERS TO SEARCH FOR
INNER PEACE IN THE MIDST OF “ HUSTLE AND BUSTLE” OF
CORPORATE LIFE?
• Executive stress is the inevitable by product of industrialization. While it is easy
to install a machine, the life of the executive who works these machines is not a
bed of roses. There is always teething trouble on most of these plants. The raw
materials are not easily available, and, because of paucity of foreign exchange, it
is not possible to import the spares readily. Inter-union rivalry has resulted in
strikes and loss of production. Various government rules and regulations that an
executive has to comply with, have all resulted on excessive executive stress for
individuals, who were not physically, emotionally and psychologically prepared
to combat stress. Prolonged executive stress in an executive who cannot cope with
its results in physical, emotional and mental illness, which closely simulates
organic disease. It is therefore most important for executives to realize, and the
duty of the physician to explain and convince them, that their symptoms are due
to stress, that at least fifty percent of Indian executives suffer from ailments at one
time or the other, which are simply due to stress.
• Stress is defined as the non-specific response of the body to any demand made on
it. To understand what stress is, one has to know the meaning of both, non-
specific response as well as various demands made on the body. And executive
faces a strike in his factory or is gheraoed by his militant workers and kept
without food or water. A policeman faces an unruly mob, a cricketer faces a very
accurate and deadly bowler in a test match – all these are examples of different
yet specific demands made on the body.
• Coping with Stress
Stress is the essence of life. It is the noblest of nature’s gifts to man. Stress, like
electricity, is a bad master but a good servant. Stress therefore must be trained and

tamed to ones advantage. Living makes constant demands on our body and thus
produces stress. Even during sleep, there is some stress, as the vital functions of
our body like breathing, heartbeats, contractions of the intestines are going on.
Stress is therefore something that cannot be avoided, like water or food. Complete
absence of stress would be mean death, inability of the organism to cope with the
demands placed on it. Stress is the spice of life and executives should learn to use
it to their advantage, so as to lead a healthy, well-balanced life.
• Know your ability to tackle stress.
All of us depending upon heredity, upbringing in childhood, nutrition and the type
of training received, can take on varying degrees of stress. A rubber strip is elastic
upto a point; beyond it, it snaps. Similarly every individual has a breaking point
and should not go beyond it. It is therefore essential to recognize the amount of
stress and strain one can take in one’s stride.
• Enjoy your work.
Hard work has not killed anyone. One has to find the type of work that suits one the
best and keeps one motivated. On the other hand work that is frustrating produces
undue stress, leading to unhappiness and illness. To be perfectly healthy, a man needs
work and recognition of his work
• Positive Thinking.
While a great deal of attention is paid to physical exercises for developing the
body, mental exercises for the right mental attitudes are given very little
importance by most executives. It is ultimately the mind that controls the body
and therefore depressing, frustrating and negative thought must be banished for
they can lead to emotionally induced illness. One should train one’s thinking by
constant practice to be cheerful, happy and satisfied. In the beginning, it is
extremely difficult to drive away the depressing thoughts that keep on plaguing
the mind, like recorded music on the tape, playing the same tune. While it is easy
to erase the recording on a tape, there is no magic wand by which depressing
thoughts can be erased. One has to work constantly and persistently to drive away
the blues.
• Goal in Mind
It is imperative to work with a goal in mind and to pursue it with determination.
The goal should be within one’s reach and attainable. Executives must not show
untoward impatience to achieve their goals.
Q13. IS BUSINESS EXCELLENCE POSSIBLE WITHOUT
COMPROMISING ON INTEGRITY, QUALITY AND ECONOMY/
PROFITABILITY?

• Businesses make an essential contribution to the development of an
economy. From time immemorial the activity of money making has
always stood in somewhat uneasy alliance with people’s concern for
private aspects of morality. Jokes about business ethics have regularly
appeared in the popular press over the past two centuries. Many an
executives today voices a similar cynicism about the relevance of moral
inquiry to managerial practices. Even those wedded to the notion that
integrity might be an obtainable ideal, nevertheless have to leave the
exploration of ethical dilemmas to each managers private conscience.
• But now the environment has completely changed, whereas the voicing of
ethical standards was formally a concern of few exceptional leaders, today
the topic of business ethics is acknowledged to pervade every area of the
corporation just as it is a recurrent issue in media. Corporate codes of
conduct are now the norm rather than the exception in most of the
organizations. Corporate leaders have become more vocal about their own
commitment to the ethical standards. The reasons for this elevated place of
ethics are many. Managers have seen the high cost that corporate scandals
have exacted: heavy fines, disruption of the normal routing, low employee
morale, internal fraud and loss of public confidence on the reputation of
the company.
• Businesses should be ethical because:
- Ethics correspond to basic human needs.
- Values create credibility for a company with the public.
- Values give management credibility with employees.
- Values help better decision-making.
• Improve or Die
No organization can escape the fact that its competitors are getting better.
Very few of the leading companies of 20 years ago, in almost any sector,
are still the leading companies today. In simple terms, the companies that
do not improve continually, both in small steps and also by leaps of
innovation, will inevitably decline and die. All companies must stress on
quality, quality and quality. Benchmarking exercises increasingly enable
companies to compare their performance against world-class competition
using a wide variety of both internal and external indicators. Companies
must reflect on – what major changes has there been in the organization in
past five years, - what forces have been driving these changes, - what
ethical issues do you now feel arise from the way change is managed?
• The seven core principles while reflecting biblical Christian thought, are
expressed in modern language such as might be used in an ordinary

business environment. The seven principles are expressions of a desire for
human dignity and wholeness in the workplace. Their thoughtful
application should humanize the otherwise mechanical processes of
wealth-creation and efficiency.
- Stewardship: none of our possessions is ours for long, we will
eventually leave them behind. What will we leave for our
successors, and for future generations?
- Service: true leadership is a service. How well do we serve our
subordinates by providing them with the setting in which to use
their abilities?
- Truth: is a universal requirement. The ability to trust others to
keep their word and to honor their signatures to the very best of
their abilities.
- Interdependence: do we recognize that business organization is
like a part with interdependent parts?
- Justice: fairness in dealing with all those affected by the conduct
of a business is vital if society in the long term to continue to
renew its license to operate.
- Creativity: the potential for human creativity in developing sound,
profitable businesses is enormous
- Consideration: to what degree do we give consideration to the
interests or concerns of others?
Develop Strategy
Design Services
Allocate Resources
Implement Plans
Monitor Progress
Control Performance
V
A
L
U
E
S

Q2 ) distinguish between “role personality” and “true personality” ?
TRUE PERSONALITY:
The word personality in english is derived from the Latin “persona”
Personaltity may be understood as the characteristic patterns of bahavior and modes of
hinking that determine a persons adjustment to the environment.
The word Id comes from the Latin word “it”and refers exclusively to the innate
component of personality. The Id is the mental agency containing everything inherited,
present at birth, and fixed in the individuals constitution – especially instincts. It is raw,
animalistic, unorganised, knows no laws, obeys on rules, and remains basic to the
individual throughout life. The Id, is the original personality system, expresses the
primary principle of all human life-the immediate discharge of psychic energy (libido)
produced by animal drives (especially sex and agression) which when pent up, creates
tension throughout the personality system.
THE EGO:
Menatl images do not swatisfy needs. The starving man cannot satisfy his hunger by
eating images. Reality must be considered.This is the role of the ego. The ego develops
outside the Id because of the necessity for dealing with the real world. The hungry man
must have food if the tension of hunger is to be reduced
SUPEREGO:

In order for a person to funcdtion constructively in society, he should acquire a system of
values, norms, ethics, and attitudes which are reasonably compatible with that society.
The superego, represents the internalised representation of the values and morals of the
society as taught to the child by the parents and others. The superego judges wheather an
action is right or wrong according to the standards of the society.
Hence The id seeks pleasure, the ego tests reality and the superego strive for perfection.
ROLE PERSONALITY:
By “role” – a word borrowed from drama- is a meant the part that an individual plays as a
result of occupying some position or status in life. Thus bgy virtue of the fact a male is
born into a family he plays the role of a son. Similarly, human beings, as a result of
occupying other statuses, play such roles as father, mother, worker, manager, nurse,
friend and soldier. All these are seperate and well defined roles. Ofcourse, no one
individual can play all the roles in the soiciety. There are far to many of them, and some
are incompatible with each other for instance, the roles opf father and mother. But every
humanbeing plays many role. Thus an individual may be a worker, a father, a son, and so
on. The perceived role concerns the set of activities or behavior in 5the group that an
individual beleives he or she should do. The perceived role generally corresponds to the
expected role. However, many factors may be present in a situation that can distort the
individuals perception and thus make the perceived role inaccurate. The enacted role is
the way that an individual group memeber actually behaves. The enacted role is generally
dependent on the perceived role and hence the expected role.
To the extent that there are differences among the expected perceived and enacted roles
the probability of role ambiguity, role stress, conflict, and negative effects on group
perfomanace increases.
Conscious
Unconscious
ID
EGO
SUPER
EGO

ROLE AMBIGUITY ROLE CONFLICT
EXPECTED
ROLE
PERCEIVED
ROLE
ENACTED
ROLE

P.S Please refer to the book by Pradeep Khandwala for notes the page nos of which are
available with the library.
CONCEPT QUESTIONS
1. List five popular industrial leaders who practice Indian Management Thoughts.
A. Bhawarlal Jain (Jain Irrigations), Anu Agha (Thermax), Kiran Mazumdar, Dhirubhai
Ambani (Reliance), Narayan Murthy (Infosys).
2. Describe Indian Styles of Leadership.
A. Indian style has been essantialy traditional. Most of the Indian leaders were less
prone to change. They were more autocratic in their outlook because they knew
what they want to achieve and how to achieve them.
3. Describe role of “Karta” in a Hindu Undivided Family (HUF).
A. Karta is usually the head of the family. He is given the authority and
responsibility to run the family. He acts as a strict leader in all senses because all
the major decisions of the family is taken by him.
4. Give examples of ‘born’ leaders and ‘made’ leaders.
A. Born leaders- Dhirubhai Ambani, Narayan Murthy
Made leaders - Mukesh Ambani, Anil Ambani.
5. Management styles.

A. Conservative, Entrepreneurial, Professional, Bureaucratic styles.
6. Good and bad styles of management.
A. It is very difficult to say whether a particular style of management is right or
wrong. For example there are people who do feel secure under autocratic leaders.
But more often than not this style has been considered ineffective.
Q.1 Depending upon the structure of task high and low, analyse what impact it will have
on leadership?
A leader who places greater emphasis on task performance tends to exhibit the following
behaviour:
1. Organising and defining the roles of group members
2. Explaining what activities each has to do and when, where & how task are to be
accomplished.
3. Establishing well defined pattern of organisation , channels of communication and
ways of task accomplishment.
A leader who places greater emphasis on people tries to gain their relationship by
executing such behaviour as:
1. Establishing channels of communications
2. Extending psychological support to them
3. Developing mutual trust
4. Developing empathy for them
High And Low Relationship: A high task and low relationship leader emphazises on
showing employees on how to get the task accomplished and spends minimum time
giving psychological support. This may be effective when the employees are experienced
with the work to be performed. The high task and no relationship style may also be well
suited to situations where seasonal help is needed. Seasonal employees may be unfamiliar
with the task and these require guidance on performing work properly. The high task and
low relationship style is not necessary rude. The leader simply takes the expedient route
of focusing on work rather than people.
High-Task and High Relationship: This leader spends considerable time showing
people how to get the work accomplished and providing them psychological support- The
high-task and high-relationship styles considered generally useful because it results in
high productivity and personal satisfaction. A more critical look at this style would
suggest that it works best in situations where people need an active and involved leader.
When employees are lacking in self-confidence and technical skill, the high-task and
high-relationship style is particularly effective.

High-Relationship and Low-Task: A leader using the high-relation ship and low-task
style gives employees much encouragement and support but a minimum of guidance
about the task accomplishment. In some situations employees need more psychological
support rather than technical instructions. The high-relationship and low-task style is
suitable for such situations.
Low-Relationship and Low-Task: A leader using this style is neither here nor there. It
is essentially a free-rein style. Subordinates are given considerable latitude in performing
their work. They are also given very little psychological support, encouragement and
praise. They are, therefore, free to run their own show. When subordinates are highly
skilled and psychologically mature, this style can be effective.
High
People
Emphasis
Low
Low High
Task emphasis
Q.2 Explain the role of leadership character in management.
Management, managership and leadership are terms, which are so closely related that the
distinctions among them have become blurred. It is useful to place each of them in its
right perspective.
Presented by Group - 7
High relationship
and
Low task
(Supporting Style)
High relationship
and
High task
(Participative Style)
Low relationship
and
Low task
(Free rein Style)
Low relationship
and
High task
(Autocratic Style)
28

Management is a process of planning, organising, coordinating, correcting, and
controlling the activities of others.
Managership is the authority to carry out these functions.
Leadership is the process of influencing for the purpose of achieving shared goals.
Both managership and leadership are management tools with which managers can
influence the behaviour of employees to achieve organisational goals. The distinction
between them can be made on the basis of the qualifications that managers have.
Managers, by virtue of being in a managerial position, have managership, but they may
not possess leadership or the ability to influence other people.6
There are certain other differences between leaders and mangers,
1. Leaders have followers, but managers do not have. Subordinates may obey
managers out of fear but such compliance is not a response to leadership. Similarly, all
leaders are not managers, [Leaders have followers but do not possess authority to
manage] informal leaders for example. Managership is a fundamental characteristic of a
manager.
2. Leaders have emotional appeal. They are expected to be charismatic people with
great visions who can alter the mood of the followers and raise their hopes and
expectations. On the other hand, managers are expected to be rational decision-makers
and problem solvers. They are expected to use their analytical minds in the process of
establishing and achieving organisational goals
3. Leaders fulfill follower's needs. Managers and leaders try to meet organisational and
employees' personal needs. But the emphasis differs. The main aim of a manager is to
meet organisational goal. Similarly, the main job of a leader is to satisfy his followers'
needs.
4. Peter Drucker and Warren Bennis have rightly pointed thus; "Management is doing
things right, leadership is doing right things. Management's efficiency lies in climbing
the ladder of success; leadership determines whether the ladder is leaning against the
right wall".
The distinction between management and leadership gets blurred in actual practice. In
real life organisations, there are no distinct leaders there are only managers. They will be
acting both in the capacity of managers as well as in the capacity of leaders. A successful
manager is the one who has both the qualities and who makes use of them discretely,
depending on whether he or she is required to lead or to manage.
Q.3 Explain the Consultative, Entrepreneurial, Professional, Bureaucratic style of
leadership.

Authoritarian Style: Known in its acronym as bureaucratic or autocratic style,
authoritarian style involves retention of full authority by the leader. Leader decides,
decision is passed on to subordinates, instructions about the implementation of decision
are given and the subordinates are expected to do what the leader has told them to do.
Assuring that the leader is competent, the advantage of this leadership style is that tasks
are efficiently completed, since there is no opportunity for the time consuming two-way
communication associated with democratic styles.
The primary problem with authoritarian leadership style is that workers are made aware
of what to do, but not why. This may lead to (1) low employee morale, and (2) workers
following leader directions lose initiative and avoid responsibility for any errors.
But there are some workers who prefer autocratic leader. They feel secure under his
leadership. In such cases, productivity and morale of the workers tend to be high.
Consultative leaders: They solicit opinions from group before making a decision, yet
they do not feel obliged to accept the group's thinking; these leaders make it clear that
they alone have final authority to make the final decision.
Professional Style: Also called laissez-faire, professional leader chooses not to adopt a
leadership role and actually abdicates leadership position, generally relinquishing it to
someone else in the work group- While technically not a leadership style (it is more the
absence of one), it does warrant brief mention since the absence of leadership may have a
positive or negative effect.
On the positive side, professional leadership works when the group is composed of highly
committed members. On the negative side it may be stated that the leader abdicates
leadership role because of his own incompetence, the fear of failure, or the perceived
social cost of criticism by the work group.
Entrepreneurship Leadership Style: Entrepreneur is a person who converts an
innovative idea into business. The word entrepreneur is generally associated with small-
scale industry. What is an entrepreneurship leadership style? Based on both their
personality characteristics, and the circumstances of operating a business, many
entrepreneurs use a similar leadership style. The most notable features of this style are:
• Impatience and brusqueness towards employees because the entrepreneur is
always busy.
• A heavy task orientation combined with a very direct-approach to giving
instructions to employees.
• A charismatic personality that inspires others to want to do business with him or
her despite the impatience.
• A much stronger interest in dealing with customers than employees.
• A strong dislike for bureaucratic rules and regulations.
• Anxiety to consolidate business gains as quickly as possible.

Q.4 Does leadership style change with situations? Explain.
The Situational Leadership Theory
Paul Hersey and Kenneth Blanchard have developed a situational model of leadership
that adds "maturity" of followers as a contingency variable which deserves due
consideration. The two authors feel that situational leadership requires adjusting the
leader's emphasis on task behaviors (i.e., giving guidance and direction) and relationship
behavior (i.e., offering socio-emotional support) according to the maturity of followers in
performing their tasks. Maturity in this context is understood not as age or emotional
stability but as desire for achievement, willingness to accept responsibility, and task-
related ability and experience. The goals and knowledge of followers are important
variables in determining effective leadership style.
Hersey and Blanchard believe that the relationship between leader and subordinates
moves through four phases - a kind of life cycle as subordinates develop and mature and
that managers need to vary their leadership styles with each phase. In the initial phase,
when subordinates first enter the organization, a high task orientation by the manager is
most appropriate. Subordinates must be instructed in their tasks and familiarised with the
organisation's rules and procedures. At this stage a non-directive manager causes anxiety
and confusion among new employees, however, a participatory employee relationship
approach would also be inappropriate at this stage because subordinates cannot yet be
regarded colleagues. This style is called the "directing" or "telling" approach of
leadership.
As subordinates begin to learn their tasks, task-oriented management remains essential,
as subordinates are not yet willing or able to accept full responsibility. However, the
manager's trust in and support of subordinates can increase as the manager becomes
familiar with subordinates and desires to encourage further efforts on their part. Thus, the
manager may choose to initiate employee-oriented behaviours. This style is called
"telling" or "coaching" approach to leadership.
In the third phase (here it is the "participating" or "supporting" style) as the subordinate's
ability and achievement motivation are increased, and subordinates actively begin to seek
greater responsibility. The manager will no longer need to be directive (infact, close
direction might be resented). However, the manager will continue to be supportive and
considerate in order to strengthen the subordinates' resolve for greater responsibility.
"Delegating" is the style that the manager follows in the final stage. Here, the manager
can reduce the amount of support and encouragement as subordinates gradually become
more confident, self-directing, and experienced. Subordinates are "on their own" and no
longer need or expect a directive relationship with their manag

Evaluations:
The situational leadership theory has generated considerable interest because it
recommends a leadership that is dynamic and flexible rather that static. The motivation,
ability and experience of subordinate must be constantly assessed in order to determine
which style combination would be most appropriate under flexible and changing
conditions. If the style is appropriate it will not only motivate employees but also help
them move towards maturity. Further the theory gives specific attention about a task or a
job to be done. Finally the theory is one of the more popular leadership-training models
available today.
Criticism:
1) The theory requires that the leader be perspective enough to determine a
subordinate’s maturity development level on a task. Determining maturity level is
difficult.
2) Situational leadership like most contingency theories is heavily based on need for
style flexibility. It is possible to change as subordinates mature. It is desirable that
the leader are adaptable there is a strong belief this is not possible.

Finally the theory assumes that the nature of the task being supervised is such that the
leader can treat each employee in slightly difficult way. There is no doubt that this is
a reasonable assumption in many cases but in practice can a leader exhibit different
leadership styles where all members of the group perform the task together. This
question remains unanswered.
Thus viewed from conceptual and methodological perspective the theory remains
intuitive appearing model that still requires empirical substantiation.
Q.5 Explain the importance of values in leadership how leaders/ managers
should respond to human value.
Leadership is the process of encouraging and helping others to work enthusiastically
towards the objective. Leadership is unidirective i.e. Leader influencing his followers.
At the same time the characteristics of employees and their tasks do yield influence
on the leader.
Leaders influence on human values
A leader is able to change the behaviour of his followers because he enjoys power
which comes to him from at least five sources.
1) They are reward powers which refers to the leaders capacity to reward followers
2) Coercive power, which is the flip side of reward, power and refers to the leaders
capacity to coerce or punish followers.
3) Legitimate power that refers to the power of leader he possesses as a result of
occupying particular position or role in the organisation
4) Expert power that refers to power that a leader possess as a result of power due to
his knowledge and expertise regarding the tasks to be performed by subordinates
5) Referent power which is dependant upon the extent to which subordinates identify
with, look up to and wish to emulate the leader.
REWARD POWERRESPONSES OF SUBORDINATES
CHARACTERISTICS OF SUBORDINATES
COERCIVE POWER
NATURE OF TASIC
ORGANOSATIONAL POLICY AND CLIMATE
LEGITIMATE POWER
INFLUENCE OF PEERS
EXPERT POWER
INFLUNCE OF SUPERIORS
REFFERENT POWER

A leader not only commits his followers to organisational goals he also pools needed
resource, guide and motivate subordinates to reach the goals. The leadership process is
similar in effect of that of the secret chemical that turns the insect pupa into a butterfly
with all the beauty that was the pupas potential. Leadership then transforms potential into
reality. This role is often seen in giant firms and tiny units. In all cases leadership is the
ultimate act that identifies develops and uses the potential that is in an organisations and
its people. It has the ultimate aim of raising the level of human conduct and ethical
aspirations of both the leader and the led.
Leadership on organisational effectiveness seems to be relative because of following
possibilities
• Poorly performing organisations find it difficult to attract best leaders
• Not all leaders have the same abilities and experience
• Environmental and organisational factors can override any effects the leader may
have
• Organisation continues to flourish even after the change of leadership.
Q.6 Describe the role of transformation of leadership.
Transformational leadership implies a process whereby an individual attempts to elevate
his or he consciousness (chetna) so that various common place conflicts and dualities
begin at higher levels of synthesis. Stated differently, transformational leadership
attempts to change the whole organization from one ‘style or ‘culture’ to another.
Transformational leadership has the ultimate aim of raising the level of human conduct
and ethical aspiration of both the leader and the led. The leaders main thrust is to elevate
inspire and evangelise his followers (and himself or herself) to higher things in life.
The late J.R.D. Tata comes to ones memory in this context. His qualities of head and
heart moved everybody who ever came into contact with him. If Tata group of companies
stand distinct in our corporate world – in terms of profitability, professional management
and social responsibility – credit goes to the transformational leadership of J.R.D. Tata.
Transformational leaders are characterized by distinct skills. They are: (1) anticipatory
skills – foresight into a constantly changing environment; (2) visionary skills – a process
of persuasion and example by which a person or leadership team induces a group to take
action in accord with the leaders purposes or, more likely, the shared purposes of a larger
group; (3) value - congruence skills – the need of corporate leader to be in touch with
employees economic, safety, psychological, spiritual, sexual, aesthetic, and physical
needs in order to engage people on the basis of shared motives, value, and goals; (4)
empowerment skills – the willingness to share power and to do so effectively; and (5) self
– understanding – that is understanding the skills of both themselves as well as their
employees.
Situations Recommended leadership style
1. People in a state of confusion or panic
because of crisis such as materials
shortage, equipment failure, or natural
High task and low relationship or
authoritarian.

disaster.
2. Complex technology, inexperienced
employees.
High task and low relationship at the
outset.
3. Undesirable, repetitive job, average
employees.
High relationship and low task.
4. Self-sufficient, capable workers
performing job they enjoy.
Low task and low relationship or free-rein.
5. Employees dislike working, job is
undesirable.
High relationship and high task.
6. Start up of new operation, job
descriptions etc are vague.
7. Group of people "doing time" until
retirement.
8. Inexperienced but well meaning
employees.
9. Repetitive work; employees with
average motivation.
10. Employees are performing independent
tasks requiring coordination by leader.
High task; emphasis on relationship
depends upon emotional maturity of
employees.
11. Emotionally immature employees;
average skill level.
High task and low relationship.
12. Employees are child like or "prima
donnas" but talented.
We need more of transformational leaders for our economy. Our economy is now thrown
open for global competition. Foreign companies are entering our country in a large
number. In order to maintain our identity and to sustain our ethos and at the same time to
accept what is good for our businesses we need more transformational leaders. Especially
we need more of J.R.D Tatas.
About lord Krishna``His actions and the `Bhagwad Gita' hold extensive lessons for
modern Indian managers,'' avers Chaudhuri, the management guru from Planman.
`Theory-i' to a certain extent is devoted to Krishna's management and leadership
techniques. ``Krishna was always a success as he exercised different approaches for
different situation and individuals,'' The crux of the theory is that what might be a
flourishing management practice in a given situation might end up as a complete failure
in another situation.
Chaudhuri emphasizes that to develop a successful management style, the history, socio-
cultural realities and the way of living of the region has to be taken care of. ``The bottom
line is that synergy has to be achieved between the general national culture affecting
people at home and the management culture on the job,''
An India-centric management style, compatible with its socio-cultural fabric. Most
Indians value bonds, emotions and long-term relationship along with growth

opportunities and commitment. However, our cultural roots (of tolerance, etc) often make
us complacent and lack of patriotism at a macro level leaves us aimless.''
The solution lies in the `Bhagwad Gita'. Some of the philosophies in the Gita explain in
detail about flexible styles of handling people based upon situations and backgrounds. He
related the Hersey and Blanchard situational leadership model -- which talks about four
leadership styles of participating, selling, telling and delegating to the `Saam, Daam,
Dand' and `Bheda' philosophy.
``Each style is effective for a particular kind of peopleand Gita classifies people under
three categories: Tamas (immature), Rajas (worker) and Satviks (mature, as also pious).
``While `Dand' (telling or punitive style, or talking from a position of authority) style is
most appropriate for `Tamas', `Rajas' can be led using either `Saam' (participatory) or
`Daam' (selling) styles. `Bheda' or `delegation' is suited only for `Satviks,'''
Citing examples form the Mahabharata, suggested that Krishna himself was the biggest
practitioner of this model. ``In fact, Krishna was one step ahead of Hershey and
Blanchard. Not only did he set the rules that governs a leader, he also set aside guidelines
and instructions for the followers of the leader,''
Q.7 What is the difference in the working style of an Indian manager and an MNC
manager?
Indian manager
Wisdom leadership is clear that some kind of spiritual anchorage is a common feature in
the profile of all leaders. Some Indian leaders are more spiritual than others. JRD TATA
did not believe in any organised religion. for him god was love and he saw the love of
god in the love of the people.
All those business leaders who had spiritual anchorage had their initiation in early
childhood. Either the school or the family provided the necessary formal education
in business ethics. All Indian business leaders lamented the deterioration of values
in the present generation of managers. Even a business leader who himself is very
sound ethically and subscribes to the Indian values, confessed that the moral
standard’s of his next generation were not so good. Spiritual anchorage helps
sustain a manager in the present prevailing turmoil is the common belief of the
business leaders. the important thing is understanding the process of the working of
this spirituality and religion’s narrated and experienced by these business leaders.
This experienced sharing may throw some light on how this practical wisdom
works.

The first step in the process appears to be the systemic conditioning of the mind against
reckless avarice. This is the basic guideline for managing oneself against endless and
uncontrolled desires. This helps in setting high (moral) goal before a man.
M.S khanna is a believer in the existence of a transcendental power influencing the life
patterns of people. He pointed out a two sep process( as his mother had experienced ) of
prayers and meditations.
Suresh Krishna (chairman, Sundaram Fasteners Ltd) maintains that he is not a religious
man. He states, “ I do spent an hour or so daily to go within myself, search for any
disharmony and resolve it with integrity as soon as possible’.
This is the process of deep meditation, when his self-referes to the self. In such a self-
referral process, disharmonies are bound to be resolved. For such a self –referral process
one need not subscribe to any religious faith (dogmas or rituals) but firm faith in god.
That is cosmic power.
Two other business leaders R.K Talwar (Former Chairman SBI and IDBI) and M S
Verma (chairman SBI now retired also share their experience. both of them are religious
by nature and spiritual in temperament. The Gita has been a guiding force in the case of
Shri Talwar. One of them spoke of ‘Divine Intervention’ and the other of divine voice.
Let us share the experience so far as the process is concerned. These are
• Firm faith in god, firm faith in what I do and rationality in action.
• Sincerity, silence and no preference.
• For developing Antar Drishti the route lies through Mukhita and Antar shuddi in
that order.
The other virtue, which comes close to integrity in the leaders profile, is moral values
or ethics. All this goes to show the impact of religion and spiritualism in our business
leaders. The third virtue in the profile is leading from the front. Amongst other virtues
hard work, efficiency ,honor , transparency , openness were mentioned by business
leaders, and the army chief mentioned professional competence as an additional
virtue.
It is observed that in mix of competence for a business leader, the thing, which comes
first, is the healthy world view followed by emotional stability and last comes the
attitude, skills and knowledge in that order. The organisation should have goals. They
do not exist for profits but because of profits.
Western managers.
Lee Iacocca a business leader is amongst the top notches in the country , but others are
not so well known. Lincoln is the grates leader this country and perhaps this world has
yet known.

He was not a born king of men … but a child of the common people who made himself a
great persuader, therefore a leader by dint of firm, resolve, patient effort and dogged
perseverance.
His qualities include honesty, fairness, sincerity, truthfulness and straight forwardness.
Sound moral principles and ethics were always part of his dealings . he always treated
people the way he would want to be treated the way he knew others wanted to be treated.
He was courageous .the list continues.
The qualities like ‘aggressiveness’, ‘reasoning’, ‘analytical ability’ and individualism,
which attributed to American culture, are singularly absent in the profile of Abraham
Lincoln. These saintly virtues can be nothing but the dominance of Sattwa Gunas in the
personality of Lincoln. Lincoln never stayed in the ivory towers. He always followed an
open – door policy. He managed by wandering and was always visible. His leadership
style was paternal. He nurtured and guided his sub ordinates much as parents do their
children. To him organisation was like a family and the leader was the head of the family.
Life is always not going to be fair. This opens a window to the mindset that was working
in him. Taking the profile first, Iacocca had a number do qualities important amongst
them my be power of communication, positive thinking, hard work, strong belief in god,
dignity of labour, materialistic outlook , courtesy , speed the press called him tough ,
demanding and lacking in compassion . Most of these qualities of the head, which a
typical western manger in all like hood is supposed to possess. Some of the qualities may
at the first look appear to be queer in the present setting. It may be due to his being a son
of immigrants parents or his upbringing in a happy family or his own happy.
Leading by example was the style of Iacocca leadership. He believed in the equality of
sacrifice from the trade unions. In this area of decision-making, he consulted others but
took his own decisions. Prioritisation was the method of his working.
There has been a historical split between body and spirit since the sixteenth century in the
west. Intellect – centered spirit science has held the stage and values / emotions centered
spirit has been pushed back. Europe has perhaps lost touch with the inner world. The very
word spirit is messy , dirty so it needs to be pushed back. Only those managers who had
an exposure to management by human values: Indian insights talked about values ,
emotions and ethics etc.
Conclusion
West is mainly on the practice and process of leadership whereas in the East the focus has
always been as the qualities and competence of the leader,
ANNEXURES
 A must in today’s environment

Many Indian companies including MNC are not doing well as they are unable to face
competition, pressure and take "quick right" decisions. It is said that you cannot do
business with yesterday’s methods and be in business tomorrow. A manager has to
develop good leadership quality in order to take the company to the top. The style keeps
changing as the situation with the types of people. It said that Steve Job, founder of Apple
Computer possesses consummate charm, infectious enthusiasm and overdose of
charisma. This really helped the company to take the lead. Korean managers were able to
do better compared to Japanese as they developed managerial leadership quality, which is
flexible and open. This led to success of Koreans in America and even in India.
Leadership style should blend with managerial functions. Leadership inevitably requires
using power to influence the thoughts and actions of other people. An effective manager
gets the job done through high quantitative and qualitative standards of performance with
satisfaction and high degree of commitment. A managerial culture emphasizes rationality
and control. Manager has to achieve results so that people will continue to contribute to
this organization. It takes neither genius nor heroism to be a manager, but persistence,
tough mindedness, hard work, intelligence, analytical ability, tolerance and goodwill.
Leadership is a psychodrama in which a brilliant lonely person gains control of himself
for controlling others. Managers and leaders are different kind of people. They differ in
motivation, personal history and in how they think and act. An effective manager not
only requires changing leadership styles but should have :
• Good verbal communication with good listening power
• Manage time and stress
• Managing individual decisions
• Recognizing defining and solving problems
• Motivating and influencing others
• Delegating
• Setting goals and have vision
• Self awareness
• Team building
• Managing conflict
 The basics of "Theory 'i' Management"
Like Theory 'X' which tried to define a worker in its own manner as a mindless lazy
rascal who loves shirking responsibilities and the Theory "Y" which tried to define the
worker as an ambitious responsible citizen looking for the right environment to contribute
constructively, Theory 'I' is an attempt to understand and define the Indian worker just
like the Japanese had tried to do with their Theory "Z".
An Indian grows up in a system, where family ties and a sense of belongingness get an
absolute top priority. Coming from this environment, he gets a shock, when he sees the
job environment practicing American philosophies of contractual style of management.

He is not able to adjust productively to this cultural mismatch and thus, very often, fails
to be as productive as his Japanese or American counterpart.
The Principles of "Theory 'i' Management"
• Most Indians value bonds emotions and long-term relationships.
• Most Indians value growth opportunities and commitment.
• Our cultural roots (of tolerance etc.) often make us complacent.
• Lack of patriotism at a macro level leaves us aimless.
 The key characteristics of admired leaders are as follows
• Honesty – the honesty with which a company/leader does business in a
multinational environment (living by the law of the land, etc).
• Competence – interestingly this is one dimension that seems to have diminished
in importance over the years. In high performing companies competence is fast
becoming the lowest common denominator – a prerequisite as opposed to a
qualification.
• Forward looking – this is the inspirational quality of leaders, and their ability to
form vision statements, which inspire people to pursue quality. It also requires an
ability to predict market scenarios beyond ‘four quarters’.
• Fair-minded – keeping in mind cultural differences and other related issues while
meting out rewards and punishments.
• Being supportive – this stems from a conscious focus on corporate goals and
objectives of the company, as opposed to individual motives.
• Courage – to be able to stand by the company’s principles and values at all times.
• Loyalty – this has started diminishing in importance.
A. Social audit
Audit is an indicator of the evaluation of the social work done. Social audit is defined as a
basic management tool comprising systematic, documented, periodic and objective
evaluation of an organization’s activities for the benefit of the society at large. It helps the
management of an industry to evaluate the effectiveness of its overall social management
system as well as assess their compliance with the company’s policies to meet the
regulatory requirements.
Social audit aims at the following things:
1. To guide the community initiatives.

2. To evolve and disseminate a framework suitable to the company and to institute
the community and environmental initiatives.
3. To develop partnerships and networking with Non-governmental Organizations,
Government Sector and media business sector at the national and international
level.
4. Identifying new projects for social welfare.
5. Establishing performance baselines.
6. Setting priorities and plans for future social establishments.
7. Increasing awareness of the employees about their role and responsibility in the
protection of the society.
Social audit follows three basic stages like pre-audit, site-visit and post-audit, pre-audit is
the planning of the audit programme and site visit includes meeting with staff, inspection,
examination of records, and identifying the areas of social change. The post-activity
involves a written assessment of the facilities compliance status, which also includes
recommendation to correct deficiencies. The most important part is the active and
meaningful participation of the industry personnel during the social audit to develop a
meaningful social audit report.
Thus, the purpose of having this parameter is the abstractness of community service. This
factor helps to know how well the company has set up a follow up and record – keeping
system to quantify, in accountable terms, the amount and quality of its social work.
B. Eco friendly technology
With increasing environmental pollution, adopting Eco friendly technologies, particularly
in manufacturing processes, has become an absolute necessity. Eco friendly technology
is practical application of knowledge, methods and means so as to provide the most
rational use of natural resources and energy in order to protect the environment.
Raw material is utilized to produce the desirable useful product or commodity in an
industry. Air, water or land pollution is caused by the discharge of waste materials may
contain the unused raw materials and/or and products which is not economically valuable
and hence are disposed off to the environment.
There are three broad approaches to Eco friendly technologies in industrial production,
viz.
1. Waste minimization

2. End-of-the-pipe cleaning
3. Waste utilization
Waste minimization-is the best of the three approaches. This is a preventive approaches
to pollution control rather than the other curative approaches, which take care of the
pollution after it has been generated. Various means of achieving waste minimization are
– raw material substitution, process changes, better housekeeping, and equipment
redesign and product reformulation. The actual choice depends upon the manufacturing
process concerned. The advantages of waste minimization are many. Some of them are as
follows:
1. Less waste to the environment necessarily means better and cleaner
environment.
2. State of the art technology is mostly Eco friendly technologies. They are more
efficient and based on ‘no-waste’ or ‘minimum waste’ disposal.
3. Better efficiency means lo cost of production.
4. Waste minimization conserves raw materials and energy thus helping in
sustainable utilization of natural resources.
5. Products of cleaner industries are preferred internationally. Thus, markets
requirement promoted Eco friendly technology.
6. Eco friendly technology complies better with environmental regulations.
The end-of-the-pipe cleaning, though not the best option, is often inescapable. It
involves treatment of the effluent or emission before discharge to the environment. In this
process, the waste is converted to innocuous material and/or raw material, water, energy,
and by-product are recovered. The end-of-the-pipe treatment plants are designed to
ensure compliance of standards for the effluents are emissions.
The last option of waste utilization, involving reclamation and utilization of wastes in
other activities, in a practical proposition where the quantity of waste generation is high.

C. Ecological responsibilities of business
Any business should be ethical towards the environment. Ethics is a branch of philosophy
that seeks to define what is right and what is wrong on a universal basis. Preserving
human life, concern for others, honesty and truthfulness are considered to be ethical.
Morals reflect the dominant beliefs of a particular culture about what is right and wrong.
So individuals consider it unethical and immoral to unnecessarily waste resources or to
encourage the extinction of any species, as a result they have reduced their use and waste
of resources. Others do not believe that there are any serious environmental or resource
problems and thus do not consider resource waste as unethical or immoral. Indeed, they
argue that maximizing their consumption is a moral act because it promotes that
economic growth that is a source of jobs for the poor.
There is a based belief among the companies that-
Nature exists only for our use, and our role is to conquer and subdue wild nature so that it
can be used to further human goals.
Matter and energy resources are unlimited because of human ingenuity in making them
available and sop on.
However a number of environmentalists advocate a sustainable earth ethics like-
Nature does not exist primarily for human use but for all living species.
Matter and energy sources are finite and most not be wasted.
Human beings are a part of nature, we must learn to respect them
Cooperation, honesty. Humility and love must be the guidelines for our behavior towards
one another and the earth.
d. Narmada Bachao Andolan
Medha Patkar led the environment movement against the proposed high dam over the
Narmada River. She led the movement, the Narmada Bachao Andolan, with the help
of the tribals whose lands were to be submerged. Although she did not succeed in
stopping the project, the height of the dam was reduced, thereby decreasing the
submergence area.
The controversy over large dams on the River Narmada has come to symbolize the
struggle for a just and equitable society in India. The Government's plan was to build 30
large, 135 medium and 3000 small dams to harness the waters of the Narmada and its
tributaries. The proponents of the dam claim that this plan would provide large amounts
of water and electricity, which are desperately required for the purposes of development.
Opponents of the dam question the basic assumptions of the Narmada Valley
Development Plan and believe that its planning is unjust and iniquitous and the cost-
benefit analysis is grossly inflated in favor of building the dams. It is well established that
the plans rest on untrue and unfounded assumptions of hydrology and seismicity of the
area and the construction is causing large-scale abuse of human rights and displacement
of many poor and underprivileged communities. They also believe that water and energy
can be provided to the people of the Narmada Valley, Gujarat and other regions through

alternative technologies and planning processes, which can be socially just and
economically and environmentally sustainable.
The view of the poor and underprivileged affected by the dams and the people's
movements they have created (primarily the Narmada Bachao Andolan) which are
leading the crusade for justice and the Right to Life of the many inhabitants of the
Narmada valley. Large numbers of poor and underprivileged communities (mostly tribals
and dalits) are being dispossessed of their livelihood and even their ways of living to
make way for dams being built on the basis of incredibly dubious claims of common
benefit and "national interest".
In simple terms, the struggle over the river Narmada holds a mirror to our national face
and challenges our commitment to professed ideals of justice, equality and democracy.

1) “Organisations, institutions as well as nations are living entities having collective
consciousness, heart and mind”. Elucidate.
Organisations, institutions as well as nations are now recognized as living entities. They
have mind, heart and soul. They have their own distinct Dharma. They are bound to
nurture ecological, human, ethical and moral values that determine their public image.
Dharma means right thought, right speech, right action and right behaviour.
The citizens and Governments all over the world are demanding quality enhancement of
the environment. The management must not only maximize the quality of life but also,
quality of work-life and the quality of ecology (to secure conservation of natural
resources and freedom from air, water, noise and food pollution). We have maximum
pollution in Delhi, Kolkatta, Mumbai and other big cities.
All living things are related to one another. They are also related to their physical
environment or nature. Holism means oneness. The unity or oneness demands social
responsibility, social awareness and social responsiveness of management to
society/ecology.
Social Responsibility of Business
The term can be best described as “ethico-moral responsiveness of business to all the
members of its environment.” The social responsibility of business must ensure that
dealings and transactions with its stakeholders are ethico-moral. Please note that ecology
or nature is also an important stakeholder. Dependence of any business on its social and
ecological environment is so complete that the very existence, survival and growth of any
enterprise depends upon its acceptance by the society and the environment (who provide
all the resources). If it outlives its utility to the society and the environment, it has no
place and reason to exist. Ethico-moral values constitute Acid Test of Eco-Social
Responsibility.
Social Responsiveness and Awareness
Today, we insist on the social responsiveness and awareness meaning the willingness and
ability to relate the plans, policies and programs to the social environment in such a way
that these are mutually beneficial, to the organisation, society and ecology. The social
responsiveness implies “actions” and “right now” of the prompt responses of the
management. The current trend is in the company’s involvement in social actions. The
mission and vision of a corporation expresses such deep involvement in social actions to
improve the quality of life in the society and quality of the environment. An enterprise
must interact with, and live in, as a responsible enlightened citizen in the society. In an
age of fast changing and turbulent environment, proactive management is demanded to
meet he challenges of change in the society through wisdom leadership and learning
organisation.

2. How lack of ethics and violation of human rights led to environmental
degradation?
Let us realize that a true work on Ecology is the healing of all three Environments
simultaneously: Physical i.e. Mother Earth, Mental and Spiritual. Under holism or
oneness, Human being, Nature and God are One. If you attack one, the other two get the
impact immediately. When our Mind/Heart are polluted, our thoughts and actions get
polluted. Value-crisis is there; we behave like animals or asuras, our Mother Earth suffers
from our greed, non-renewable natural resources are exhausted, deforestation takes place,
corruption is widespread, pollution of air, water and food is considerable.
Our important task is to keep the earth clean, cleanse us from mental pollution (through
ethico-moral values and developing good character). Dharma needs green or ecological
dimension. Following Dharmic Management (personal first then companies, society) is
the Ramaban remedy for all evil traits in all branches of human life.
Ecology alone can unite us-the care for the Earth for future generations, the care for the
well-being of all living entities, physical, mental and spiritual environment are aspects of
each other i.e. they are interconnected under Holism. Let us remove pollution from our
mind, heart and soul and then pollution from the earth will be easily removed. Right
education of values is the foundation of our thinking, feeling and action-all based on
Values and Unity.
Unethical
practices
leads to
AIR POLLUTION
Global climate change
Urban air pollution
Outdoor pollutants
Noise
WATER POLLUTION
Pesticides
Oil spills
Excess heat
Infectious agents
WASTE PRODUCTION
Solid waste
Hazardous waste
BIODIVERSITY DEPLETION
Habitat destruction
Habitat degradation
Extinction
FOOD SUPPLY PROBLEMS
Over fishing
Water shortage
Poor nutrition
Soil erosion
Coastal pollution
Soil salinization

3. How does the Indian model of self-sufficient villages bear relevance in the present
ecologically degraded scenario?
Some 10,000-12,000 years ago, a cultural shift known as the agricultural revolution
began in several regions of the world. It involves a gradual move from a lifestyle based
on nomadic hunting and gathering to one centered on settled agricultural communities in
which people domesticated wild animals and cultivated wild plants.
Plant cultivation probably developed in many areas, especially in the tropical forests of
Southeast Asia, northern Africa and Mexico. People discovered that they could grow
various wild food plants from roots. Often they planted a mixture a food crop and tree
crop, an ancient and sustainable form of agro forest. To prepare the land for planting,
they cleared small patches o tropical forests by cutting down trees and other vegetation ad
then burning the underbrush. The ash fertilized the nutrient poor soils in this slash-and-
burn cultivation.
These early growers also used various forms of shifting cultivation. After a plot had
been used for several years, the soil would be depleted of nutrients or reinvaded by the
forest. Then leaned tat each abandoned patch had to be left fallow for 10-30 years before
the soil became fertile enough to grow crop again. While patches were regeneration,
rowers used them for tree crops, medicines, fuel wood and other purposes. In this
manner, early growers practiced sustainable cultivation within tropical forests.
These early involved subsistence farming in which a family grew only enough food to
feed itself. Their dependence mostly on human muscle power ad crude stone or stick
tools meant that growers could cultivate small plots, thus, they had little impact on their
environment. However, the main reason that this form of agriculture was a sustainable
farmer was low. This meant that people could unplant for the several decades needed to
restore soil fertility.
The gradual shift from hunting and gathering to farming had several significant effects:
 Using domesticated animals to plow fields, haul loads, and perform other task
increased the average energy use per person ad thus the ability to expand
agriculture
 Birth rates rose faster than death rates and population increased, mostly
because the larger, more reliable food supply could support more people.
 People cleared increasingly larger fields and built irrigation systems to
transfer water from one place to another.
 People started accumulating material goods. Nomadic hunter-gatherers could
not carry many possessions in their travels but farmers living in one place
could acquire as much as they could afford.

The shift of people to towns and cities, the emergence of specialized occupations and
new technologies, and the expansion of commerce and trade greatly increase the demand
for metals and other nonrenewable mineral resources. The expansion of mining degraded
land and water. Increased production and use of material goods created growing volumes
of wastes. Town and cities concentrated sewage and other wastes, polluted the air and
water, and greatly increased the spread of diseases.
The spread of agriculture meant that most of the world’s human population gradually
shifted from being hunter-gatherers, working with nature in order to survive, to becoming
shepherds, farmers, and urban dwellers trying and mange nature to survive and prosper.

4. Discus the co-relation between nature and human society
History shows that significant changes come from the bottom up, not the top down.
Without grassroots political action by millions of individual citizens and organized
groups, the air you breathe and the water you drink today would be much more polluted
and much more of the earths biodiversity would have disappeared. As grassroots populist
leader Jim Hightower puts it,
To move America from greed to greatness we must once again tap into the genius
and gumption othe….Workdaymajority of Americans who sweat, plow,
invent, repair, teach, construct, nurse and do the myriad of other productive
task that sustain society from the bottom up. You cant keep a tree alive by
fertilizing it at the top…. We want a government that quits doing things to
us. But neither do we want a government that does things for us. we want a
government that is us, that involves us and empowers us so we can do for
ourselves and for the country.
Individuals can influence and change government policies in constitutional democracies
in several ways. They can
 Vote for candidates and ballot measures
 Contribute money and time to candidates seeking office
 Lobby, write, fax, email, or oppose certain laws, establish certain policies,
and fund various programs
 Use education and persuasion
 Expose fraud, waste, and illegal activities in government
 File lawsuits
 Participate in grassroots activities to bring about change or enforce
existing laws and regulations.
The enterprise and community are a part of one system, therefore decisions must be taken
with and not on behalf of the community. Good environmental management looks at the
potential consequences of actions before their implementation to assess their impact on
the total system. I this way decision reaches are balanced solutions for the enterprise as
well as the community. Sound environmental management is cost effective since it
achieves higher productivity through a more efficient use of energy and raw material;
increases workforce motivation; achieves enterprise goals of survival, growth and
profitability, with limited community conflict.
Sustainable development is, therefore, a concept of good and sound economic growth, a
growth that can be maintained indefinitely with no or minimal damage to the
environment. The factors that promote sustainable development are –
i. Population stabilization and health care
ii. Water pollution control in rivers
iii. Air pollution control in industrial pockets
iv. Non-polluting renewable energy
v. Waste recycling and reuse
vi. Conservation of biological diversity

vii. Human settlements without congestion and slum improvement
5. Development of Indian society draws its basis from the natural environment.
Explain.
Ans. The importance of preservation of the environment and respect for nature has been
the underlying principles of Indian culture. For example, a study of ancient Indian texts
like Vedas and rig Vedas would clearly indicate the importance of love and respect for
nature while environmental conservation may have been a part of cultural and religious
heritage of many developing societies, formal consideration of environmental issues
within the developmental context has generally been of comparatively recent origin,
certainly no more than two decades.
While addressing the world conservation strategy the then prime minister, Smt. Indira
Gandhi, spoke “In India the interest in conservation is not a sentimental one but the
rediscovery of a truth well known to our ancient sages. The Indian tradition teaches us
that all forms of life-human, animal and plant- are so closely inter-linked that disturbance
in one gives rise to imbalance in the others”.
The essence of mans attitude to nature in India is characterized by harmony and nature.
Conservation is the basis of Indian life. Lack of awareness of the laws of nature and the
forces, which keep ecological balance, are the cause of environmental problems.
India is a country with vast cultural variations. We have both ancient and modern culture
running parallel to each other. We still have human beings existing as part of nature I
perfect harmony with it, unaffected by the technological changes of recent times. They
draw from nature only what they require and nothing more and continue to exist as a part
of the ecosystem, as one of the species. On the other hand there is the advanced
socioeconomic system developed by man in which man is a co-creator and in conflict
with nature and dominated by considerations of greed. In such systems there are all kinds
of interactions with the ecosystem characterized by exploitation and optimum extraction
principles. We have thus problems that inflict both developing and develop countries.
This is true of all phases of national development. The situation in India is relevant to
developing as well as the developed world.
6) Values and ideals in our ethos and culture are based on and evolved from the
deepest truth of Man, Life and Nature”. Explain.
Integrated human personality of self-developed manager and worker can assure best and
competent management of any enterprise, involving collective works and efforts. The
refined or higher consciousness will adopt holistic attitude. It will bring out the divine in
man. It will achieve perfection or excellence in whatever sector you work. We shall
achieve peace, Harmony and Prosperity within and without i.e., in our internal world and
in our external world simultaneously. This is the ideal of Indian ethos:

“Atmano Mokshartham Jagat Hitaya Cha” (For gaining perfection in individual life, as
well as for the welfare of the world.)
Human and ethical values or qualities such as courage, vision, social awareness,
fearlessness, integrity, pure and clear mind, truth, etc., are subjective and intangible
concepts. These represent divine wealth.
INSIGHTS INTO INDIAN ETHOS
Business need not be regarded evil, trained and unethical. Business is sacred. It is a
matter of attitude, approach and level of management consciousness.
Indian ethos demands subjective management system.
1. Management attitude:
2. Humanizing the organisation
3. Interiorising Management
4. Self introspection
5. Brain Stilling (Decision-making in Silence)
6. Self dynamising Meditation
7) How can holistic management help in curbing the exploitation of nature?
Exploitation of Nature:
Science and technology brought about phenomenal industrialization at the cost of
indiscriminate and ruthless exploitation of nature. It was wrongly assumed that man is
having a birthright to draw on resources supplied by nature at his will.
Under the holistic approach man and nature are deeply interconnected and
interdependent. Hence, there is no such right to exploit Nature for purely selfish motives.
If exploitation of one person is now considered unethical, we cannot justify exploitation
of earth merely satisfy greed and not need. Fortunately, advocates of favorable and
pollution free environment and business leaders under the UNO leadership have now
agreed to assure sustainable economic development without disturbing ecological balance
and cordial relationship between man and Nature. Value based holistic management
alone can prevent this exploitation of Mother earth.
Holism (Oneness)
Holism is a state of consciousness reflecting integral consciousness manifesting human
feelings of the Whole or the one, viz., Divine the origin, the source of the universe and all
living creatures – oneness, unity between macrocosm (samasthi) and microcosm (vyasti).
Holism (Ekatmanubhuti) indicates oneness. Unity in diversity.
Let us remember the fact that all living entities, including nature are closely
interconnected and interrelated as well as interdependent with one another because the

pure consciousness or Chetana is one common unchangeable vital element. The all-
pervading consciousness is ONE. The very word AUM is the sound –symbol of
wholeness, completeness (purnatwa)-Ishavasya idam sarvam, the first verse of
Ishopanishad proclaims this Holism explicitly.
The words A-U-M point out that sound, “A” indicates objective consciousness, in the
subtle, “U” points out subjective consciousness and “M” the elongated consciousness
reflects the transcendental (Divine or supramental) consciousness. Thus everything in this
world is interpenetrated or covered by the Adorable Energy. We call it the Eternal, Self,
Supreme, Absolute, Brahman and so on. “Aum” is recognized as signature of the God.
The Universe has a soul, even at present, modern science has struck at the root of Holism.
Indian Wisdom and Insight has unfolded the reality of oneness, holism in our scriptures.
Holism is a state of mind pointing out emotional unity, harmony, and purity between the
individual and the Universal.
Science and technology brought about phenomenal industrialization at the cost of
indiscriminate and ruthless exploitation of Nature. It was wrongly assumed that man was
having a birthright to draw on resources supplied by Nature at his will.
Under the holistic approach man and nature are deeply connected and interdependent.
Hence, there is no such right to exploit Nature for purely selfish motives. If exploitation
of one person by another is considered unethical, we cannot justify exploitation of earth
merely to satisfy greed and not need. Man and Nature must have harmony.
Fortunately, advocates of favorable and pollution-free environment and business leaders
under the UNO leadership have now agreed to assure sustainable economic development
without disturbing ecological balance and cordial relationship between Man and Nature.
Value-based holistic management alone can prevent this exploitation of Mother Earth.
We are required to embark upon rapid economic development under deregulated,
liberalized environment in the 21st century with substantial foreign capital and
technology. The task is to ensure that we take full account of environmental
pollution/damage costs in all our economic and social processes. Now we are in a
position where land, air, food, water and noise pollution is adversely affecting the quality
of our lives. As development proceeds, the use of energy and natural resources will also
increase.
The challenge ahead is to adopt an ethical pattern and style of development that will not
put unsustainable pressure on our resources, particularly, non-renewable ones. “The
polluter pays” shall be our decision. In case of industries (at least big), environmental
audit must become a normal routine. Industry must recognize its moral responsibility not
only towards their shareholders but also their stakeholders (ecology, society)
Industry should have Dharmic Management base on value-based holistic approach which
will have clear responsibility and accountability towards consumers, workers, citizens
and, of course, future generations. That is what sustainable development means, a system

of growth (with ecological balance) that does not limit the options of future generations.
This should be our vision now onwards. Let us realize this vision.
Environmental audits and accounting for all environmental costs acquire urgency. Let us
have voluntary self-regulation. Otherwise statutory control would be inevitable. The
pricing system must send right signals, reflecting all environmental costs. Only such
means will enable our society to conserve its life-support system. We have to create
environment-friendly standards, environment-friendly products, and eco-labels.
Countervailing powers used by consumers, environmentalists and strong public opinion
would also make industries use environment-friendly techniques. It is a matter of raising
environmental consciousness. We should also lay emphasis on renewable substitutes
where available, on energy saving and efficiency in all our economic processes. Reckless
industrialization, unlimited consumerism, leading to very high consumption by richer
population, has brought about the present ecological damages. The Mother Earth has
enough for everyone’s needs but not for everyone’s greed. Cooperation with Nature can
assure harmony and tension-free, prosperous global life. In our country, we must not
allow population explosion and consequent burden on economic resources. Inordinate
population growth must be tamed and kept within feasible limit. Only then will economic
growth eradicate poverty.
8) How does nature help in building human wealth? Give illustrative example.
The higher consciousness or the inner mind is the right instrument or medium, to have the
experience of the soul, the portion of the Divine, which enables you to lead a much better
life, much more qualitatively superior life. This will give you greater happiness when it is
translated in the form of running an organisation or in other field you are engaged in.
When you bring that higher consciousness or the spiritual state of mind and combine it
with wisdom, values and skills, the benefits to you are enormous. Your company, society
will also be benefited.
9) How does the natural environment influence societal values?
According to many psychologists, when we first encounter an environmental problem,
our initial response is often to find someone or something to blame; greedy industrialists,
uncaring politicians, misguided worldviews. It is the fault of such villains, and we are the
victims.
This can lead to despair, denial, and inaction because we feel powerless to stop or
influence these forces. There are also so many complex and interconnected
environmental problems and conflicting views about their seriousness ad possible
solution that we feel overwhelmed and wonder whether there is any way out another
emotion leading to denial and inaction.
Upon closer examination we may realize that we all make some direct or indirect
contributions to the environmental problems we face. We don’t want to feel guilty of bad
about all of the things we are not doing, so we avoid thinking about them-another path
leading to denial and inaction.

First, we need to recognize and avoid mental traps that lead to denial, indifference, and
inaction. These traps includes
i. Gloom and doom pessimism (its hopeless)
ii. Blind technological optimism
iii. Fatalism
iv. Extrapolation to infinite
Second, we should recognize that no one could ever come close to doing all of the things
people suggest to work with the earth. Focus your energy on the few things that you feel
most strongly about and that you can do something about. Instead of focusing on and
feeling guilty about the things we haven’t done, rejoice in the good things we have done,
then jump in and do more to make the earth a better place.
Third, we should base our actions on a sense of hope, which history has shown to be the
major energizing force for bringing about change. The secret is to keep our empowering
feelings of hope and joy slightly ahead of our immobilizing feeling of despair.
Fourth, it is important to recognize that there is no single correct or best solution to the
environmental problem we face. Indeed, one of nature’s most important lessons is that
preserving diversity or a rainbow of possibilities is the best way to adapt to earth largely
unpredictable, ever-changing conditions. Each human culture and environmental
worldview provides different outlooks, wisdom, and insights for helping us learn how to
work with the earth and make cultural changes in response to changes in environmental
conditions.
Natural environment and human society
Concept Questions:
5. Detached Involvement:
1. Gita advices non-attachment to the fruits or results of action performed for ones
own selfish end. Dedicated work has to mean, “work for the sake of work. If we
are always calculating the likely date of promotion springing from hard work than
it is not work commitment; it is promotion commitment.
2. A more practical consequence of the Sadhana for working with detached
involvement (Nishkam karma) is for that how we may internalize the essence
towards psychological energy conservation.
3. Detached involvement (Nishkam karma) is among the surest and most enduring
preventive measures against stress and burn out in the work situation. Without
realizing this, person selfishly and greedily waiting for the fruits of work coming

their way are destined to be the victim of destructive stress. One has to engaged in
quite inner Sadhana to appreciate the true merit of the verse, for it does not hold
out a technique, but beckons towards annubuddhi and deep inner feeling. It is
been rightly said that the best means effective work is to become the work itself.
To attain this state Niskam Karma is the right attitude because it prevents the ego
the mind from dissipation by speculation about gains and losses.
6. Work Ethics Vs Ethics in work
1. The message implicit in this rather contemporary phrase “Work Ethics” seems to
be one of vigour and ardour for sustained hard labour in pursuit of a given or
chosen task.. When Lord Krishna rebukes Arjuna sharply for his unmanliness and
imbecility in recoiling from a righteous battle, it is the call for work ethics that
rings in it. Poor work ethic is a consequence of tamoguna (or the veiling power)
overtaking the individual psyche. The stringent rebuke is intended to bring alive
the temporarily dormant rajoguna (or the projecting power) in Arjuna.
2. However Gita offers a detailed enumeration of two kinds of psychic energy
resources or endowment: asurisampat or demonic resources and daivisampat or
divine resources
a) daivi: the blessed lord said : fearlessness, purity, giving, self control,
sacrifice, straight forwardness, self denial, calm, absence of fault finding,
absence of greed, gentleness, modesty, absence of envy, pride- this are the
wealth of the man born into deva nature.
b) assuri : thus occupied by many egoistic ideas deluded, addicted to the
gratification of desire, doing works but doing them wrongly, acting
mightly but for themselves, for desire, for enjoyment, not for god in
themselves and god in man, theyfall into the unclean health of their own
evil
3. It is clear that work ethic inspired by Daivi sampat is a akin to that which satwa
guna stimulates, while that triggered Asuri sampat is cognate with Rojo guna
stimulation. Thus, in Sattwo guna, work ethics is in holy alliance with ethics in
work.. therefore, the goal set for Arjuna is not near work ethic (For does not
Druyodhana to demostrate this in good measure?), but work ethic will leavened
with ethics in work. Similarly, in the Ramayana, Ravana and his son symbolize
strong work ethic alongwith weak work ethics in work in relation to the Ram
Hanuman combination which also has strong ethics involved.
4. Gita seems to have achieved in one stroke a grand unification of work ethic, with
ethics in work.
7. Bliss (Ananda)
The keynote of Indian psychology is permanent Bliss for every individual. This
constitutes the terminal experiential and transformational goal of human existence. In our
view the primary elements of the theory behind this supreme aim of BLISS is:

 BLISS is not happiness or pleasure. The latter are only the complementary opposites
of sorrow or pain. Ananda is the state where samatwa or equi-vision towards these
pairs of opposites (dwandas) is experienced.
 The pursuit of pleasure or happiness at the sensual, empirical level, if made the
primary basis of life, must necessarily attract their intrinsic opposites.
 The external, empirical sthula reality is by nature an un-ending play of opposites.
 The empirical aspect of human personality (vyavaharika vyaktiiwa or varaha self) is
constitutionally prone to remain engrossed in the fluctuating tussle of dwandas, and
thus always caught up in an anxious, fearful and precarious psychological existence.
 The trans-empirical aspect of human personality (paramarthikav vyaktitwa and
Vishnu SELF) is always, by definition, a state of permanent fulfillment (poornatwa).
It is not actualized, but realized.
 The empirical personality is deficit-driven (due to vasanas), externally – directed and
objectively dependant.
 The trans-empirical personality in man is surplus-inspired ‘poorna’ internally seated
and subjectively independent.
 The true alienation of man consists of the divorce between his empirical and trans-
empirical personalities or selves.
 The empirical personality, trying by itself to wend its way through life and society,
gets caught up in pettiness, selfishness, greed, jealously, sycophancy, power-hunger,
licentiousness, deceit, falsehood, etc.
 The task of true psychology is to restore to the blind empirical personality the
unfailing light and perspective of the trans-empirical personality. The path to
Ananda lies in this. Organizations and society automatically benefits from such
progress in the individual.
 Reaching the goal of bliss requires restraint, control and refinement of the lower-
order empirical self even while it is engaged in its multiple roles and tasks.
This path awaits the footsteps not merely of the monk, but of each one of us. The
definition of ignorance (Avidya) is unawareness of this path-goal system.
8. Mental Health
1. We can define sound mental health as that state of mind, which can maintain a
calm positive poised, or regain it when unsettled, for progressively longer
duration or quickly, in the midst of all the external vagaries of work life and social

existence. For a healthy stress free mind, internal constancy and peace must be the
only valid response to external vagary and turmoil
2. The impediments to sound mental health
A. Some of the major causes of impaired mental health from causes “internal to the
individual manager are
 greed – for money, power, recognition, etc
 jealously – regarding ones own information ways, resources, etc.
 envy – regarding someone elses achievement, rewards, talents,
 egotism/ vanity- regarding ones own accomplishment
 impatience- springing from the above four
 suspiciousness- springing from the first four
 anger- springing from the above six
 frustration – springing from the first five.
B. Some of the causes of mental ill health, which are external to the individual
(stressors) includes
 Skills obsolescence
 Job change
 Work pressure
 Transfers
 Stock market crisis
 Unemployment
 Weak empathy from boss
 Militant unionism.
 Student agitation
 Problems with neighbors and so on.
3. Below are few vital guidelines whose practise could restore our personal
command over mental health
 To cultivate a sound philosophy of life to identify with an inner core of
self sufficiency
 To nourish a nirdwandwic mental orientation
 To strive for excellence through work is workship
 To build a stable and exhaulted in a reference point for the integration of
contrary impulses, emotions.
 To pursue ethico moral rectitude
 To cultivate the sattwa gunna
 To practice self discipline through deep breathing
 To develop the habit of radiating goodwill and harmony from the center of
ones being.
9. Values and skills:

1. Values serve the process of “becoming” in the sense of transformation of the level
of consciousness to purer higher levels. They help us to distinguish between the
“desire” and the “desirable”, between the “belectable” and the “electable”,
between the “short term” and the “long term”, between the preya (the pleasant)
and the shreya (the good). Skills are concerned with the method of “doing”, in the
sense of speed, dexterity, efficiency, etc. Values are, therefore, essentially
subjective; skills essentially objective. While education is more germane to
values, training relates more closely to skills. While human beings posses the
potential to be educated for values, is more natural for animals to be trained for
skills (apologies to our sub human co habitants of this earth).
2. Values and skills are different. Values are as, if not more, necessary for
effectiveness as skills. There can be 4 categories of organizational members:
a. Values - weak, skills – weak
b. Skills - strong, values – strong
c. Skills - weak, values – strong
d. Values – weak, skills- strong
A survey conducted revealed:
i. More than 70% of the employees in India are under the ‘Values – weak,
skills- strong’
ii. If employees had a free choice, people preferred to work with or for –
Skills weak, values – strong.
iii. In the days to come, employees preferred to be in the group “values –
strong, skills – strong”
iv. Hence, the level of Value orientation is the key variable to attack.
Descriptive Questions:
10. How does Indian management thoughts harmonize the environment and human
society. AND
11. How do Indian management thoughts promote sustainable development?
Sustainable development means continuous and uninterrupted development. Indian
culture and values are such that they help an individual to develop themselves throughout
their life. The surface strife and diversity in our Epics and society on so many scores
confound them and they surrender the task of delving deeper to discover the unity that
lies beneath. Its is sad that Indian modern thinkers like Tagore, Vivekananda, Aurobindo
etc., who have devoted their lives for the betterment of our society are often dismissed in
scanty line or two as being irrelevant and much else. However the thoughts of these
thinkers help an individual to develop himself or herself. To change society one has to
change himself first. So to harmonize the society, one should change and develop oneself.
Here are few examples how Indian culture and thoughts helps to harmonize the
environment and human society.
• According to Gita there are two kinds of psychic resources: asuri sampat (demonic
resources) and daivi sampat (divine resources). The work ethic inspired by daivi

sampat is akin to that which sattwa guna stimulates, while that triggered by asuri
sampat is cognate with rajo guna stimulation. Thus work ethic should be inspired
by daivi sampat and not asuri sampat.
• Gita provides wider canvas for cultivating detachment from selfish results of work
done. This depends on the course of action undertaken: adhisthana (i.e. the frame of
body –life –mind as the standing ground of soul in nature), karta (i.e. the doer
himself, the ego), karanam (i.e. the various senses used), vividh chesta (i.e. the
various efforts made, or functions of the vital breath) and daiva (i.e. the super –
personal cosmic power which governs unseen the results of human actions).
• According to Vivekananda, “Man’s development lies in rising above both external
nature and internal nature.” Science and technology are concerned solely with man’s
victories over external nature, the material world. They have nothing to offer for
man’s internal progress. Ethics and morals relate to this internal domain. Yet the
majority of academics and intellectuals claim superiority of the assumed scientific –
modern mind over the alleged superstitious –traditional mind.
• In respect of self –management in a broader sense the Indian ethos presents a
general theory. It states that human personality comprises (a) an outer, active,
involved and dynamic self; and (b) an inner, quiescent, witness and silent Self. The
first part is called prakriti, the second purusha. Even when one works in the midst
of turbulent or hectic external circumstances, this inner purusha exists all the time
as permanent background of stillness. It just so happens that we are not aware of this
presence.
• The most insistent operative principle and goal of human existence, resounding
through all varieties of sacred books in India, is to aim at and strive for ‘pure mind’.
Mind –purifications (chittashuddhi, meaning emotions, feelings, impulses –matters
of hearts, so to say) always takes precedence over intellect –sharpening. Intellect
does not decide to choose. Emotions or feelings are the first to make the secret
choice.
• We see that man –in –society placed in the centre of a holistic framework ranging
all the way from the suprahuman to subhuman. And the subjective value –
orientation with which he is supposed to conduct his life in this centre is that of a
humble debtor, not an arrogant creditor. Thus for man –in –society our shastras have
provided a framework of indebtedness in five categories: deva rin (debts to the
Gods/Goddesses), rishi rin (debts to the seers/sages), pitri rin (debts to
parents/ancestors), nri rin (debts to humanity at large) and bhuta rin (debts to plants,
animals etc.).
12. ‘Not ego–management but eco–management is what modern management’.
Explain.
Eco-driven is where the orientation is ‘collectivistic’ and ‘family’ is the primary unit of
interaction, a normal concern for others including the ‘environment’ is the natural
outcome. As opposed to this the orientation is ‘individualistic’ and ‘individual’ is the
primary unit of interaction one tends to close his eyes towards ‘others’. This state is ‘ego-
driven’; because the individual looses contact from ‘all others’- except himself.

According to Tagore,
• Squandering, excessive consumption is ruled out. Its cause is egocentrism.
• The attitude/value/behaviour that the extra money has come from God, and is held
on his behalf. This is a means to cosmocentrism.
• In leading one’s daily life only the customary basic needs permitted in one’s own
society ought to be met. This is control of deficit driven, needlessly needy
egocentric self.
• Spending extra money for the service of society is advocated. This is sociocentrism.
The theory of mishkam karma (unselfish work, detached involvement), as against the
ruling credo of sakam karma (selfish, greed –driven, attached involvement), is the
original phrase for egoless work. Strength, freedom and peace in work cannot come to the
anxious, calculating, comparing, deficit –driven sakam ego. Few characteristic of ego
centric consciousness are: self interest is the prime motivator; greed, gross or subtle, is
the mainspring of all effort; it is externally directed, centrifugal dependant and fearful; it
falsely assumes it knows what is in its best interest etc.
When our education and upbringing ignore basic values and morals, human society
becomes the victim of a eco-centric person. Our values and culture play a very important
role in one’s life.
14. Define and explain Indian ethos.
Indian ethos is more vital to modern management than any other management theory for
the simple reason that it takes in to account a 'whole' man rather than approaching man in
a partial fashion as the other theories do. Each and every situation can be met effectively
if one takes time to reflect over it. Reflection with a tranquil mind helps in drawing out
solutions from within. Such guidance from within helps a manager look at the perceived
problem situation in a creative manner. It leads to a more coherent and complete
understanding.
India belongs to feminine – collectivistic category. In feminine oriented culture co-
operation and sharing are the basic ethics and human actions are governed by the giving
orientations. Feminine collectivistic managers are softness oriented. For them “caring
and sharing“ comes first. Such managers tend to take a highly humanistic approach to
management, and have a greater ability to inspire people. By taking care of subordinates,
they are able to ensure achievement for them.
Indian culture is predominantly a spiritual and inward looking culture. It has socio-
centric vision. The orientation of the spiritually dominated culture is that of welfare, the
social good or the good of the greater members. Simple living and high thinking is the
characteristic feature of our culture.
One of the dominant features of the Indian culture is the Joint Family System. The values
that are particular to our society are extremely important in the context of management,
where group effort rather than an individual endeavour is more important. Living in a
joint family, an individual is brought up in a system of management, which may be

termed the Karta style of management. Karta in a Joint Family is a fatherly figure.
Everyone in the family reposes confidence in him, he is respected, and he is open to
constructive and respectful criticism. There is the warmth of relationship, closeness,
consideration for others and a feeling of sacrifice for the larger family interest.
Another characteristic of Indian culture is Purusharthas –The Mission of Life.
Purushartha means and connotes the aims, mission or purpose of life. The purusharthas
are Dharma, Arth, Kama and Moksha. These are the fundamental aspirations of life.
These four purusharthas comprise man’s aspiration. Purusharthas are four in number
and their order or priorities are well established. It cannot be changed, otherwise their
impact and significance will be lost to a significant extent.
‘Dharma’ in its abstract conception, means the underlined fundamental law of one’s
being, that which holds the thing together, makes it what it is, prevents it from breaking
and changing it into something else. Dharma is Sadhya as well as Sadhan, that is the
means to achieve the remaining three purusharthas of Artha, Kama and Moksha and also
it is an end in itself. This is a unique characteristic of Dharma and is not applicable to any
other Purusharthas.
Artha is an economic activity. The acquisition of wealth is regarded as primary purpose
of life, as without it human existence itself is impossible. However, in pursuit of Artha,
one has to be guided by Dharma.
Kama is basically delight in creativity and creativity is rooted in human nature. Kama has
been taken to the heights of Shastras in our culture. It is that Kama which is against the
dictates of Dharma that is condemned by Indian thinkers. The three purusharthas
discussed above are known as Trivarga.
Moksha is the Param Purusharthas. It is purely spiritual in nature. Moksha is such a
“state where the soul is no longer subject to the effects of Karma and is freed from the
possibilities of its taking further bodies in future life on account of consequences of such
Karma.
Thus we have seen that purusharthas is the satisfaction of the whole man. It is integrated
pursuit of values in human life –the ethical (dharma), economic (artha), sensual (kama)
and the spiritual (moksha).
Varna -Ashram System
The entire society is divided into four classes. They are the Brahmanas, the Kshatriyas,
the Vaisyas and the Sudras. This classification is based on the guna (characteristics or
tendencies) and karma (action). The three gunas are as follows:
• Tamas (the obstructive, darkening force): Small and narrow way of looking at
things which has no eye for real nature of the world.
• Rajas (the kinetic force): Seeing multiplicity of things only in their separateness and
variety.

• Sattwa (the illumining force): One imperishable, indivisible whole is becoming all
and everything.
Guna Combination Varna
1. Sattwa + Rajas + Tamas (SRT) Brahmana.
2. Rajas + Sattwa + Tamas (RST) Kshatriya.
3. Rajas + Tamas + Sattwa (RTS) Vaisya.
4. Tamas + Rajas + Sattwa (TRS) Sudra.
The Brahmanas: This was the intellectual class. They were think –tanks and the ethical
and moral leaders of society. In matters relating to religion, they had the last say.
Teaching, reading, research, performing of sacrifices and giving and receiving Dan was
their main duty. In spite of their material poverty, their status in the society was high.
The Kshatriyas: This was the martial class. They were the rulers and administrators.
Political leadership rested with this class. Protection of the society from armed attacks
and invasion was their main duty.
The Vaisyas: This was the trading class. Agriculture, cattle –breeding and trade was their
main occupation. Wealth accumulation was expected from this class.
The Sudras: This was the working or the serving class. In social hierarchy they were at
the bottom of the ladder and were the downtrodden, weak and neglected.
Initially the dictum was that ‘at birth everybody is a “sudra”; by “Karma” alone he
becomes a twice born’. With the passage of time the varna were based on birth.
15. Define and explain theory of trusteeship:
Outline:
a. Concept
b. Definition
c. What it actually means to be a trustee
d. Best trustee
e. What steps can we take to become more like such sage-like trustees
f. Implications trusteeship could have in relation to day-to-day matters.
g. Corporate concerns - Godrej

To begin the concept of theory of trusteeship, let us go through what Mahatma Gandhi
had said in this regard:
1. Supposing I have come by a fair amount of wealth - either by way of legacy, or
by means of trade and industry –
2. I must know that all that wealth does not belong to me; what belongs to me is the
right to an honourable livelihood, no better is the right to an honourable
livelihood, no better than that enjoyed by millions of others.
3. The rest of my wealth belongs to the community and must be used for the
welfare of the community.
4. I enunciated this theory when the socialist theory was placed before the country
in respect to the possessions held by zamindars and ruling chiefs. They would do
away with these privileged classes.
5. I want them to outgrow their greed and sense of possession, and to come down in
spite of their wealth to the level of those who earn their bread by labour. The
labourer has to realize that the wealthy man is less owner of his wealth than the
labourer is owner of his own, viz., the power to work.
6. It is conducive to the well being of society that every member uses all his talents,
not for personal aggrandizement but for the good of all.
7. I therefore suggest that my advice that moneyed men may earn their
crores (honestly only, of course) but so as to dedicate them to the service of all
is perfectly sound. Tyen Tyeyektena Bunjhitha is a mantra based on
uncommon knowledge. It is the surest method to evolve a new order of life of
universal benefit, in the place of the present one (where each one lives for
himself without regard to what happens to his neighbour).
8. Working for economic equality means abolishing the eternal conflict between
capital and labour. It means the levelling down of the few rich in whose hands
is concentrated the bulk of the nation's wealth on the one hand, and a levelling
up of the semi-starved, naked millions on the other.
9. If, however, in spite of the utmost effort, the rich do not become guardians of the
poor in the true sense of the term and the latter are more and more crushed and die
of hunger, what is to be done? In trying to find the solution to this riddle I
have lighted on non-violent non-co-operation and civil disobedience as the
right and infallible means. The rich cannot accumulate wealth without the
co-operation of the poor in society.
Trusteeship provides a means of transforming the present capitalist order of
society into an egalitarian one. It gives no quarter to capitalism, but gives the

present owing class a chance of reforming itself. It is based on the faith that
human nature is never beyond redemption.
10. It does not recognize any right of private ownership of property except so far
as it may be permitted by society for its own welfare.
11. Thus under State-regulated trusteeship, an individual will not be free to hold
or use his wealth for selfish satisfaction or in disregard of the interests of
society.
12. Just as it is proposed to fix a decent minimum living wage, even so a limit
should be fixed for the maximum income that would be allowed to any
person in society. The difference between such minimum and maximum
incomes should be reasonable and equitable and variable from time to time
so much so that the tendency would be towards obliteration of the difference.
GANDHIAN TRUSTEESHIP - IN THEORY AND PRACTICE
Looking at Gandhian trusteeship more closely, we might ask what it actually means to
be a trustee
A trustee is one who self-consciously assumes responsibility for upholding, protecting
and putting to good use whatever he possesses, acquires or earns.
I. For an individual to be a trustee in any meaningful sense implies that he is self-
governing and morally sensitive.
II. He is acutely aware of the unmet needs of others and, simultaneously, is
capable of controlling and transmuting his own appropriating tendencies.
III. He is deeply committed to cultivating his most generous feelings and altruistic
hopes for others while consciously and patiently freeing himself from all
recognized exploitative attitudes and relationships.
IV. He strives to become self-regulating, reliable and sacrificial. But he must become
so in a courageous and intelligent way.
V. He must learn to think and feel altruistically. He must learn by degrees the heart's
etiquette – to speak, touch and act with the utmost purity and solicitousness.
VI. He must become, by virtue of self-training, very attentive to every resource at his
disposal – both inner and outer. It is precisely because he sees his abilities and
possessions as belonging to God, mankind or to future generations that he is eager
to use them to the maximum.
VII. His posture towards his overall resources is therefore not one of a lazy or selfish
indifference.
VIII. He is not concerned with hoarding nor is he fearful of multiplying his gifts, talents
and possessions.
IX. Like the good servant in the New Testament, he wishes to increase his meagre
"talents", but not for his own sake, nor merely for his own family.
The best trustee is indeed someone who has attained an inward moral balance.

I. He is serenely detached, magnanimous and imaginative.
II. But his detachment is never cold or narrow.
III. It is an expression of his unshakeable confidence in the ontological plenty of
Nature and the inexhaustible resourcefulness of Man.
IV. His steadfastness and trustworthiness are principally due to this broader focus of
concentration.
V. Likewise, his motive is benevolent and self-sustaining because it is not mixed
with the turgid waters of personal aggrandizement.
VI. Instead, he expresses a quality of love and appreciation for what he has that
enhances its moral and practical value for others.
VII. He might even possess little, but his sense of when, where and how to use what he
has increases its potential good a hundredfold.
VIII. If this conveys the invisible grandeur of the Gandhian trustee, then what steps
can we take to become more like such sage-like trustees and less like small-
minded appropriators?
Honest self-examination
Non – possession
Minimal moral asceticism
The art of silence and the ability to put trust in others.
1. Gandhi might well suggest that our first steps should be the fruit of honest self-
examination.
The initial step should be at the level of thought. We should think clearly and deeply
about the principles of trust and trusteeship. What does trusteeship mean as an idea and
as an ideal? What are its practical implications? And what would we have to give up for
it to become a potent mantram in our lives?
2. Once we have grasped the principle of trusteeship at a rudimentary level – and
recognized its radical implications for our personal lives and impersonal relationships –
then we could commit ourselves wholeheartedly to the moral heroism of non-
possession. Thus moral commitment would be fused with clarity of thought and
psychological honesty.
3. A third step towards instilling the spirit of trusteeship is taken when we simplify our
wants. This is a pivotal point in Gandhi's concept of non-possession. If we want to make
the most deliberate and compassionate use of our individual talents, gifts, faculties and

skills, then we need to simplify our desires and wants. Gandhi insisted upon this
‘minimal moral asceticism’ for the trustee because he saw that unrestrained wants
waste our internal capital and channel our resources into selfish uses. Furthermore,
when the multiplication of possessive desires proceeds far enough, it leads to self-
destruction. This is compellingly depicted in Tolstoy's short story "How Much Land
Does a Man Need?", in which a petty landowner is undone by his unchecked desire for
land and wealth. He is initially simple and good, but his wish to improve his lot in life is
progressively corrupted by a swelling ambition to own and possess more. In the end,
Tolstoy answers the question raised in the story's title by wryly stating that the only land
we truly need is a grave six feet long by three feet wide.
4. Two other factors contribute crucially to our becoming authentic trustees – the art of
silence and the ability to put trust in others. Silence or "speech control" is a
precondition for all moral and intellectual growth. A trustee must guard his speech if he is
to uphold and extend the good.
If this is what is involved in becoming better and abler trustees, then what concrete
implications could trusteeship have in relation to day-to-day matters? In other words,
if we wish to embody the quintessential principle of trusteeship more fully, how might it
affect our attitude and response towards (i) property, (ii) money, (iii) time and (iv)
skills?
Implications could trusteeship have
in relation to day-to-day matters
Several points should be kept in mind when considering trusteeship and property. In
the first place, most of us do not own property, but we all occupy, use and share it. As
trustees we should make every effort to look upon all private and communal property
Property Money
Time Skills

with gratitude. We should be grateful for what we have and treat it with respect – whether
it be our bodies, our books or the flowers in public parks and private gardens.
What could it mean for us to be scrupulous trustees of our money? What attitude and
conduct are compatible with the living ideal of trusteeship? Money is a means of
meeting certain basic needs, and not an end in itself. It must be handled with the same
degree of care that we exercise in relation to electricity. We should plan for its proper use
so that it fits into the overall purpose and rhythm of our individual and collective lives. It
works best when it is in its proper place, and it can be put to noble, mundane and ignoble
uses. “Balance is required and so are balance sheets”.
Time is, to some degree, a function of conscious attention to duty. The more
attentive we are, the more we learn and the more helpful we are to others with our
time. This is because, paradoxically, the more concerned we are to do our best with and
for others, the more we forget ourselves. Our troubles and trials are largely forgotten
when we shift our focus of awareness to a higher and more considerate level of human
involvement.
Whilst we are entitled to leisure time, we must, as ethical trustees, be willing to utilize it
well. Furthermore, our chaste or corrupt visualization and use of free time often tells us
something about the colour and direction of our spiritual will. If, for example, we use our
leisure time constructively, then, in fact, time is a friend and not an enemy – either to us
or to others
We are subject to the satanic temptation that our hard-earned skills should purchase
some intangible reward – from spiritual salvation to public praise. If we receive no
external acknowledgements, then we are almost certain to be insidiously tempted to
retreat into the tortured world of self-pity and self-approbation.
There is indeed no external cure for egotism or pride in what we have accomplished –
especially when we strive and hope to see that it has truly benefited others. It is only
through pain and patience that we learn to enjoy giving freely without expectation.
However, if we readily recognize that trusteeship is a form of sacrificial action (yajna)
natural to man, then it can truly help us to release the exhilarating sense of soul-
satisfaction and soul-emancipation taught by the Ishopanishad and exemplified by
Mahatma Gandhi. Our daily sacrifices merge into the mighty stream of Adhiyajna or
cosmic sacrifice. Such ungrudging contributions cannot be measured and meted out in the
meagre coinage of thank yous and material rewards. Voluntary sacrifice (tapas) releases
its own incomparable spiritual elixir. The sacramental yearning to use everything wisely
for the greater welfare of our Teachers and for all Humanity could progressively dissolve
the noxious sense of 'mine' and 'thine'. The raging fires of rampant greed, insatiable
craving and demonic possessiveness could gradually subside because there would be less
and less fuel to sustain them. There would then arise, Phoenix-like, the incandescent
spirit of love and longing for Lokasangraha, universal welfare, the ceaseless celebration
of excellence and promise. Meanwhile, courageous pioneers could light up all over the
globe the sacred fires of creativity, altruism and universal fellowship in the common
cause of Lokasangraha, human solidarity and welfare, enlightenment and emancipation.

Corporate concerns: Godrej
Even in its second century of existence, one vision shines on at Godrej, which the
originator had intended. The concept of trusteeship of wealth. Begun by the founder
Ardeshir Godrej through a spontaneous gesture of a Rs. 3-lakh donation in 1926 to
the Tilak Fund for the upliftment of Harijans. Acknowledged by the Mahatma as the
biggest contribution he had received for the cause
The initation of philanthropy by Ardeshir was strengthened by his brother Pirojsha, who
made it a corporate pronciple for the Godrej group. Anticipating labour legislation by
providing housing, schooling (epitomised today in the Godrej Udayachal Schools),
medical aid and paid leave to workers. Environment and social concerns were
equally vital to his vision. And to the vision of his sons, among whom, the yongest,
Naval set up the Foundation for Research in Community Health and the Foundation
for Medical Research along with Vasant Sheth of Great Easten Shipping Co.
Ardeshir's vision is alive and throbbing. Through organisations that have taken the
trusteeship of wealth as a mission of their own.

16. Explain the concept of ‘Management of will’ (Sadhana):
OULINE:
2. Worship of power
3. Sadhana - Spiritual effort
4. Need for Sadhana
5. Ayurveda and Sadhana
6. Sadhana – aspiration and Acievement
7. The Spiritual Path
8. Spiritual Progress Is Like A Spiral
9. Aspects of spiritual Sadhana
1. Worship of Power
A man who is thoughtful and who has entered into the area of Sadhana, Knows very well
that Sadhana is the only worship of Shakti Power. The man may have any ideal as a
target before his internal mind, but without removing weakness by collecting
energy, he would not be able to achieve big ideal. All the achievements are relative
with Shakti. Thus the achievement that may be desired by Sadhak can not be realized
without the spiritual Sadhana.
2. Sadhana – Spiritual effort
Sadhana, a Sanskrit word denoting "spiritual effort," is an all-inclusive term used for all
techniques, instructions and observances and performance thereof that help one along the
path to Eternal Bliss. The goal of spiritual practices is the all-round elevation of the
human being. Spiritual practices teach the proper utilization of the subtle and crude
resources. They do not teach escape from the world. Just as it is necessary to mind a
suitable process in the social and economic spheres, one should also follow a certain
system to help oneself on the path of progress in physical and psychic spheres
3. NEED FOR SADHANA
1. Emphasis on the management of will is entirely correct yet, unfortunately most of
us do not realize that a large portion of sacred literature specially in India is
aimed at helping us to strengthen and elevate our will- sometimes by direct
processes by deep breathing or concentration and at other times through stories
and parables. If and when secular literature echos the glory of wholesome human
will, is it not almost always stressable to some kind of spiritual mooring- beyond
once selfish ego? Mere intellectual stirring does not reform human will some
sustain in a sadhana at the experiential level is necessary. Of course initially we
need to have some yearning for personal experience of such processes and
practices.
2. Materialistic pursuit and problems can be better handled through the
medium of cultivated spiritual orientation. This indeed is the significance of
our integral culture.

4. Ayurveda and Sadhana
It is a bit funny to say that Ayurveda can be used for sadhana, since this is likely the very
origin of Ayurveda. The Rishis, the Seers, used it optimize their potential and the
potential of their beloved disciples to help them attain Liberation
Any Distractions away from peace are doubts. And so these distraction/doubts do not
need to be mental thoughts, but can be physical states of imbalance and weakness.
And this is where the herbs come in to support Sadhana
Until this century, herbs and Ayurveda were never apart from Yoga and other forms of
Sadhana. The premise is simple: Use herbs to help remove toxic impurities, disturbing
imbalances, or weaknesses that keep you from your potential. Then distractions will
decrease, and allow for easier access to the clarity that you are Peace itself. Peace is
all about mind and conditioning so healing the mind and body gives fertile ground for
seeds of truth to grow. And if the person is lucky enough to have a true guide, it will take
just one instant for them to know the truth, and in their strong body it will be so much
easier to honor this diamond of realization until there is no thing left but Diamond!
So, to borrow from Socrates; purify thyself, Balance thyself, know thyself! I know so
many people who were given this diamond who could not honor it because their bodies
and minds were not strong enough.
Sadhana:
The object of Sadhana is to release life from the limitations with which it is bound.
Sadhana is a lifelong process. Every day, every hour, every minute, is an onward march.
Obstacles are innumerable in this great voyage. But, so long as you hold God as thy
guide, there is nothing to worry about. You are sure to reach the other shore.
ASPIRATION AND ACHIEVEMENT
Good intentions alone will not do. They must be backed up by good actions. You must
enter the spiritual path with the best intention of attaining Atma-Jnana (Self-knowledge),
but unless you are vigilant and diligent, unless you do intense and rigorous Sadhana,
unless you guard yourself against lust, anger and egoism and selfishness, the good
intentions alone will not enable you to achieve success.
Moral purity and spiritual aspiration are the first steps in the seeker's path. Without a
strong conviction in moral values, there can surely be no spiritual life, or even a good
life.
Stern self-discipline is absolutely essential. Self-discipline does not mean suppression,
but taming the brute within. It means humanization of the animal and spiritualization of
the human.
You will have to break the virgin soil before you sow the seed. The seed breaks itself
before it sprouts out as a plant. Destruction precedes construction. This is the

immutable law of nature. You will have to destroy your brutal nature first before you
develop divine nature.
The spiritual path is rugged, thorny, and precipitous. The thorns must be weeded out
with patience and perseverance. Some of the thorns are internal; some are external.
Lust, greed, wrath, delusion, vanity, etc., are the internal thorns. Company with evil-
minded persons is the worst of all the external thorns. Therefore, shun ruthlessly evil
company.
During the period of Sadhana, do not mix much; do not talk much; do not walk much; do
not eat much; do not sleep much. Observe carefully the five 'do-not's'. Mixing will cause
disturbances in the mind. Talking much will cause distraction of the mind. Walking much
causes exhaustion and weakness. Eating much induces laziness and sleepiness.
THE SPIRITUAL PATH
The spiritual path may, in the beginning, appear to be very hard, thorny, precipitous
and slippery. Renunciation of objects gives pain at the outset. If you struggle hard to
tread the path, if you once make a strong determination and firm resolve, then it
becomes very easy. You get interest and new joy. Your heart expands. You have a broad
outlook of life. You have a new, wide vision. You feel the help from the invisible hands
of the Indweller of your heart. Your doubts are cleared by themselves by getting answers
from within. You can hear the shrill, sweet voice of God. There is an indescribable thrill
of divine ecstasy from within. This gives new strength. The Jivanmuktas, Yogins, Nitya-
siddhas, Amara-purushas, and Chiranjivis lend their helping hands to the struggling
aspirants. The aspirants feel this actually. The feeling of loneliness and of being
neglected and forsaken vanishes entirely.
SPIRITUAL PROGRESS IS LIKE A SPIRAL
You have to plod on and scale many hills. You cannot climb the Everest in one jump.
There is no jumping on the spiritual path.
Self-realization is not like a six-year post-graduate course. It is the result of intense
protracted Sadhana.
There is no short-cut in the spiritual path. There is no royal road to the kingdom of
immortal bliss. There is no half-measure in the divine path. Strict, hard discipline is
wanted. Then alone you can conquer Maya. Only then can you control the mind.
Saints and Yogins will never think that they have controlled the mind. Only the deluded
Sadhaka will imagine he has controlled the mind and get a terrible downfall. It is the very
nature of life, mind, and Prakriti to be constantly in motion. When there is the idea in the
mind that the highest goal is yet to be achieved, you will always move towards it. If you
imagine that you have got to the top, you will anyhow have to move, and that movement
will be downward. You will have a downfall. Aspire for higher realization till the breath
ceases in the nostril.
Spiritual progress is slow, as the spiritual Sadhana is difficult and laborious. It is like
the spiral. In the beginning, great striving is needed. Gradually, the circle becomes
smaller and smaller. So also, the striving becomes less and less. The aspirant gains
spiritual strength slowly. He marches faster and faster. Finally, he does not go by

furlongs after furlongs. He proceeds by mile after mile. He gallops and gallops.
Therefore, be patient; be persevering; be steady.
Aspects of spiritual sadhana:
Study of Svadhyaya, Japa of Mantras, and Meditation are the three main aspects of
spiritual Sadhana.
Svadhyaya does not mean study of any book that one may find anywhere at any time. It
means a continued and regular study, daily, of selected holy texts, or even of a single text,
from among those that have been suggested above. A study done at a fixed time, every
day, for a fixed duration, will field the expected result.
The Japa of the Mantra should, in the beginning, be done with a little sound in the
mouth so that the mind may not ramble towards different things. The loud chant of the
Mantra will bring the mind back to the point of concentration. Later on, the Japa can be
only with movement of lips, but without making any sound. In the end, the Japa can only
be mental, provided that the mind does not wander during the mental Japa.
A convenient duration, say, half an hour, or one hour, should be set up at different times,
so that daily Sadhana should be at least for three hours a day, and not less. It can be
increased according to one's capacity as days pass.
During Japa, the mind should think of the meaning of the Mantra, the surrender of
oneself to the deity of the Mantra, and finally the communion of oneself with that great
deity. Effort should be made to entertain this deep feeling during Japa every day.
Meditation can be either combined with Japa or it can be independent of Japa.
Meditation with Japa means the mental repetition of the Mantra and, also, at the same
time, meditating deeply on the meaning of the Mantra, as mentioned above.
Meditation without Japa is a higher stage where the mind gets so much absorbed in the
thought of God, surrender to God and union with God, that in this meditation, Japa
automatically stops. This is the highest stage of meditation.
17. Critically analyze the Indian Psychology of bliss (Ananda)
The keynote of Indian psychology is permanent Bliss for every individual. This
constitutes the terminal experiential and transformational goal of human existence. In our
view the primary elements of the theory behind this supreme aim of BLISS is:
 BLISS is not happiness or pleasure. The latter are only the complementary opposites
of sorrow or pain. Ananda is the state where samatwa or equi-vision towards these
pairs of opposites (dwandas) is experienced.
 The pursuit of pleasure or happiness at the sensual, empirical level, if made the
primary basis of life, must necessarily attract their intrinsic opposites.
 The external, empirical sthula reality is by nature an un-ending play of opposites.

 The empirical aspect of human personality (vyavaharika vyaktiiwa or varaha self) is
constitutionally prone to remain engrossed in the fluctuating tussle of dwandas, and
thus always caught up in an anxious, fearful and precarious psychological existence.
 The trans-empirical aspect of human personality (paramarthikav vyaktitwa and
Vishnu SELF) is always, by definition, a state of permanent fulfillment (poornatwa).
It is not actualized, but realized.
 The empirical personality is deficit-driven (due to vasanas), externally – directed and
objectively dependant.
 The trans-empirical personality in man is surplus-inspired ‘poorna’ internally seated
and subjectively independent.
 The true alienation of man consists of the divorce between his empirical and trans-
empirical personalities or selves.
 The empirical personality, trying by itself to wend its way through life and society,
gets caught up in pettiness, selfishness, greed, jealously, sycophancy, power-hunger,
licentiousness, deceit, falsehood, etc.
 The task of true psychology is to restore to the blind empirical personality the
unfailing light and perspective of the trans-empirical personality. The path to
Ananda lies in this. Organizations and society automatically benefits from such
progress in the individual.
 Reaching the goal of bliss requires restraint, control and refinement of the lower-
order empirical self even while it is engaged in its multiple roles and tasks.
 This path awaits the footsteps not merely of the monk, but of each one of us. The
definition of ignorance (Avidya) is unawareness of this path-goal system.
Some leads are necessary into the sources of Indian thoughts, which have helped us to
shape the outline of Ananda.
 The Rigveda
1]…. the general object of the sacrifice, of the work, of the journey, of the increase of
the light and the abundance of the waters [is] the attainment of the Truth-
consciousness, rtam, (and) the resultant Bliss……’
2]….the powers of Truth entering into the outpourings of the Ananda in man……
3]’ For the Vedic Rishi Truth is the passage and the antechamber, the Bliss of the
divine existence is the goal; or else Truth is the foundation, Bliss the supreme result.

 Taittiriya Upanishad
Ko byevanyatkah pranyat, yadesh akasha anando na syat’, i.e. who, indeed, will
inhale, will exhale, if this Bliss be not there in the supreme space within the heart.
 Chhandyagya Upanishad
‘Yo vai bhuman tat sukham. Na-alpe
sukhamsati-bhumaiva sukham’,
i.e. that which is Infinite is alone happiness (in the sense of Bliss); the finite and the
trivial do not impart Bliss, the Infinite alone does.
 Bhagavadgita:
‘Nasti buddhir-yuktasya, a cha yuktasya bhavana,
Na cha abhavayetah shanti, ashantasya kutah sukham’,
i.e. for one who is not in yoga (with Brahman or paramarthika vyaktitwa) there is no
intelligence, no concentration; for one without concentration there is no peace; and
for the unpeaceful or agitated how can there be happiness (in the sense of Bliss or
spiritual delight.)
 Adhyatma ramayan
I] anada-sandra-amalam’,
i.e. a condensation of Bliss and Pure Cnsciousness (Rama )
ii] tasmat para anandamaye’,
i.e., [rama] of the nature of Pure Bliss-Consciousness
iii] anandam nirmalam’, (rama)
i.e. of the nature of pure Bliss.
Iv] Ananda-murtir-achalam
i.e. immutable Bliss form
v] anandarupa, buddhi-adi-sakshi, laya vivarjita’,
i.e. the Atman (or the paramarthika vyaktitwa ) is of the nature of Bliss, which does
not undergo dissolution, and is the witness of the changes inintelligence and other
elements of the vyavaharika vyaktitwa.
Yogavasishtha
i) chetasah, tyajata rupam, anando hasitam bhavet’,
i.e, (one who ) has acquired discrimination and thus disengaged from an exclusively
empirical existence, can smile with Bliss.

ii) atmanam anugacchami paramananda sadhanam’, i.e., (janaka) shall pursue the
Atman or the paramarthika for the sake of supreme Bliss.
iii) Satta samnya rupatman, babhuva anandasagarah’, (uddalaka) by recognition
his paramarthika as one with Pure Existence, became an ocean of Bliss.
iv) Tadabhyasat avapantah ananda spando uttaman’, i.e., (uddalaka) by practicing
yoga, obtained in himself the supreme throb of Bliss as an effect.
Ordinary human love often begs verbal expression we may recall. It is felt how much
more should then be true of bliss; expressions like “identification with Brahmin”,
“attainment of Nirvana”, “pursuit of Moksha”, “ Knowledge of ultimate Reality”, and so
on should be understood in terms of achieving intense awareness of indestructible bliss.
18. Write a short note on India’s vision on Humanism
The outline:
I. Sacro – Secular Symbiosis
1. Culture specificity of Humanism
2. Sacro-Secular Role model.
3. A few modern experiments for Sacro-Secular Education by Indians.
4. Need for Sadhana
5. Counter wave to Technicism
6. Conclusion to Sacro – secular symbiosis
II. Ancient History - India’s message of Humanism
III. Modern India – the message of Humanism:
I. Sacro – Secular Symbiosis:
While talking about India’s vision on Humanism, First we are going to cover the sacro-
secular symbiosis.
To understand this concept sacred is to referred as holy / spiritual and secular is to be
referred as materialistic / worldly.
1. Culture specificity of Humanism:
1. If it is suggested that humanism and the humanities are to be treated at the
transcultural level alone, is unlikely to be either realistic or useful.
2. True, in a orchestra all the musical instrument have to follow the same notes in
unison but the Sitar is played in its own style, the Sarod in its own, the Violin,
the flute and the Shehanai all have their respective distinctive styles and tools.
Clearly therefore cultural specificity has to accorded primarily recognition within
a theoretical framework which seeks organics resonance amongst human wills in
Indian organizations.
3. As per Indian ethos by meditation, service, regulation of daily living India tried to
help each individual to work towards the consciousness where everything has
a spiritual meaning.
4. Tagore has given us the deeper and unique Indian rational for bringing the sacred
into the heart of the secular. Similarly, Bede Griffiths moved profoundly by the

sacred simplicity of true India that the modern age had turned everything
(secular) “profane” and “meaningless” by banishing the “holy “ the god,
transcendent reality from the world.
2. The sacro secular role model :
1. From the days of India’s heroic age till today, the archetypal leader managers
have been “janak”, “Krishna” “Buddha”, “Ashoka”, “Harshavardhana”, “Akbar”,
“Shankara”, “Gobind Singh”, “Tilak”, “Tagore”, “Vivekanand”, “Gandhiji” and
so on.
2. A common threat binding them all is clearly managing the secular in the light of
the sacred or spiritual.
3. The secular and the spiritual have never been compartmentalized by her true
leaders-managers evil in our own time. The effort has always been to sacralize
i.e., to spiritualise the secular whenever they have been artificially separated the
country seems to have grievously suffered due to a lack of systems approach
4. What was the unseen foundation of Gandhiji’s role for both idealizing and
actualizing? Undoubtedly spiritual practices or sadhana in the pure classical
sense of the term- japam, prarthana, moun, upavasa, etc. he was in essence a
product of the gita and the Upanishads so Gandhiji as a psycho physical entity
will perhaps not be repeated. But the spirituo secular model he relived has been
india’s genius throughout her history.
5. Gandhiji had said, if you want to speak of politics in India you must speak
through the language of religion. You will have to tell them something like this
the man who cleans his house every morning require such and such amount of
merit, he will go to heaven or he will come to God. Unless you put it that way,
they won’t listen to you. With every race you will have to speak their language to
reach their hearts.
6. Gandhiji and Subhash Chandra Bose had demonstrated supreme courage and self-
sacrifice in winning nations Independence. The legendary Indian National Army
phenomenon, to which thousand of people belonging to all segments of Indian
society had rallied, sprung from spell binding inspirational quality of Bose’s
leadership similar to Gandhiji’s. ‘Jaihind’, as a mode of social address quite
common even today, is symbolic of the spirit of struggle of the humble against the
mighty.
7. The moot point here is this the stupendous self-sacrificing motivation attained by
Gandhiji or a Bose or a Vivekananda is a sacred, not a secular process and
indeed they were all richly spiritual personalities.

Bodhisattva Model
Dana
Prajna
Kshanti
Dyana
Virya
Sheela
Karuna
Upaya Kaushalya
Figure:
Bodhisattwa Model

The Bodhisattva model in Mahayana Buddhism is based on six paramitas (perfection:
DANA (charity), SHEELA (self controlled conduct), KSHANTI (forbearance),
VIRYA(heroic strengths), DYANA(meditation), PRAJNA(wisdom).
When PRAJNA is attained it become identical to KARUNA (Compassion) this fusion
blossoms into UPAYA-KAUSHALYA i.e., skillfulness of means. When bodhisattva
equipped with such a profound and sacred value foundation for his skills, turns
his eyes and mind towards the secular problems of humanity he becomes a true
benefactor and lightener. Tagore, Gandhiji and Vivekanand and like are all our
contemporary bodhisattva. The bodhi sattva model is perhaps the ultimate symbol
of sacro secular symbiosis.
1. A few modern experiments for Sacro-Secular Education by Indians.
1. In the field of education in India, the creative experiments of Vivekanand, Tagore
and Aurobindo are luminous landmark. They had built national institution, which
had been attracting world wide talent and have acquired international recognition.
Their structure, systems, symbols, value, rights, rituals, need to be study to know
how minds, steeped equally well in eastern and western wisdom, are thought and
worked directly for making education in India. The chief aim of education
should be to help the growing soul to draw out that in itself, which is best,
and make it perfect for a noble use.
The Indian view clearly is that an individual is not fully human until his or her
spiritual core gradually becomes fully alive no matter whether he or she is a
manager or a mendicant. If modern western thought wishes to confine itself to
secular humanism then clearly the Indian ethos has always espoused spiritual
humanism
4. NEED FOR SADHANA
1. Emphasis on the management of will is entirely correct yet, unfortunately
most of us do not realize that a large portion of sacred literature specially in
India is aimed at helping us to strengthen and elevate our will- sometimes
by direct processes by deep breathing or concentration and at other times
through stories and parables. If and when secular literature echos the glory of
wholesome human will, is it not almost always stressable to some kind of
spiritual mooring- beyond once selfish ego? Mere intellectual stirring does not
reform human will some sustain in a sadhana at the experiential level is
necessary. Of course initially we need to have some yearning for personal
experience of such processes and practices.
2. Materialistic pursuit and problems can be better handled through the
medium of cultivated spiritual orientation. This indeed is the significance
of our integral culture.
4. Counter Wave To Technicism:
1. The secular inexorably concerns itself with multiplicity, diversity and the
immediate this causes a dense missed to shroud our consciousness. Truly

speaking materialistic secularism is not even half as liberating or enlightening
as it is main out to be. Our action and inactions, decisions and indecisions
suffer this contamination. No over arching, integrating unifying priciples
comes to our rescue it is the awakening of the inner spirit which can furnish
us with this systemic balance.
5. Conclusion
1. Let all of us who care for India good with a sense of responsibility
to posterity, clearly understand India’s genius has always accorded
priority to subjective purification and not to objective quantification. The
later must derive from the former and not overrule it
2. How beautifully too the philosopher- professor Skolimowski puts the
problem in perspective: “ it seems that there is a law that governs
technological change, the more sophisticated the technology become the
more it disengages us from life. E.g. my new automatic quartz watch has
robbed me of one source of self discipline- winding my spring coil watch
every morning at 7.00 a.m.
3. We must in the end go back to the words from the sage of pondichery
which neatly sum up the raison d’etre for the sacro secular symbiosis by: “ the
divorcé of intellect and spirit, strength and purity may help a European
revolution, but by a European strength we shall not conquer.
II. Ancient History - India’s message of Humanism:
India's message of nonviolence is of paramount significance to humanity now and in
the future. India is already demonstrating the direction toward which the world must
move. The psychic landscape of humanity at century's end, the image of Ashoka
the Great (acc. c. 273 BCE), India's outstanding ancient sovereign, comes inevitably
to mind. Among the countless monarchs our world has known, he was indeed a
peerless king among kings.
Among the edicts of King Ashoka, there is one in which he expresses his profound
remorse and contrition: "That is a matter of profound sorrow and regret.... " [3]
What was the cause of his remorse? What could this most powerful king, who
united all India, have had to regret?
It was, needless to say, his conquest of Kalinga. This neighboring state was
developing rapidly, emerging as a power in its own right, when Ashoka invaded. His
forces won an overwhelming victory; the conquest was a complete success. But the
suffering that accompanied this victory was also overwhelming, the price paid in
life and blood entirely too high. It is said that 100,000 died in battle in Kalinga
and 150,000 were taken prisoner. Civilian casualties exceeded these several times
over. Untold numbers of people were forced to abandon their homeland for
wandering and uncertain lives as refugees.
Ashoka's remorse was not marked by half measures. He reproached himself
relentlessly. And it was then, in a moment's realization, that he saw that the
victory of force is not true victory. What it in fact signals, he knew, is defeat as a

human being. It is entirely empty and void of value. The great king realized that
it is not conquest by force, but conquest by dharma, that represents true victory.
The word dharma of course has many meanings, including truth, justice and virtue.
The poet-sage Rabindranath Tagore said that dharma was the word closest to the real
sense of civilization.
Thus the revolutionary change that took place in the heart of Ashoka the Great
transformed the beat of war drums into a symphony of humanism based on
dharma. A great revolution in just a single individual can change the destiny of an
entire society and even of humankind. King Ashoka is indeed a model of this
principle in action.
His policies focused on the welfare of citizens. Through these policies, he sought to
implement the spirit of treasuring life above all else, of according it the highest value.
He constructed medical treatment facilities not only for people, but also for animals.
He promoted the cultivation of beneficial medicinal herbs and the planting of
roadside trees, thus preserving and protecting the natural environment. He encouraged
the digging of wells and the construction of rest houses for travelers.
Through these and other acts, the humanism of the great king linked the people of the
world in friendship and mutual understanding. His achievements stand unchallenged
in the annals of history.
The dharma-based humanism that supported Ashoka's reign is an excellent example
of an embracing cosmology. It is succinctly expressed in the fundamental principles
of his rule: 1) non-killing, and 2) mutual respect.
While it is probably appropriate to discuss the principle of non-killing with regard to
forms of life other than human beings, for the present instant, I would like to assert
the minimalist stance that humans should under no circumstance kill other humans
Thus we understand the importance of Ashoka's second policy, of mutual respect.
When mistrust of humanity is directed against oneself, one experiences
powerlessness. When directed against others, it takes the form of the refusal of
dialogue and ultimately violence. Mistrust breeds mistrust. Hatred breeds more
hatred.
III. Modern India – the message of Humanism:
A large majority of the Homo Sapiens have sought solace in giving the unknown part
of phenomenon that exists beyond human knowledge; the common noun "GOD",
with differring proper nouns.
These names and the concepts built around the proper nouns differred in different parts of
the globe and THIS DIFFERENCE has been the main reason to incite humans to
slaughter others from their species.
Most humans need psychological solace in thinking that there is an almighty who is
taking care of us and to whom we could pray in times of crises and feel that we have
done our best. To whom we could ask for boons in normal times.

But why should the different names given to the unknown lead to slaughter for
centuries together?
We should ultimately have a scenario where there is one world state of humankind,
where the ruling philosophy is that all humans are free to find their own personal way of
co-relating with the unknown. They may call it the unknown or a diety as long as it is
purely personal aspect and not a social aspect. Where those who give a certain name
for the unknown as their diety no longer exist as religious community and as nations - we
have one world state. And one is free to be an agnostic or a theist. And theists do not
organise as social entities and nations antagonistic to one another.
Some positive thinking theists express a feeling today in the following words:
”Mandir, Masjid, Girijaghar mein baat diya bhagvaan ko,
Dharti Baati, Sagar Baata,
Mat baato insaan ko.
Mat baato insaan ko.”
People also ask us than what do you think of the babri masjid. Are "we" not right in
demolishing it. Our answer to them is "Okay there was a temple before the masjid came
to be built in 1528. But then before the temple was built the land was vacant.
It was used by nature for an useful activity - to grow trees. We are thinking humans, let
us build a school there for rational and humanistic education." In fact a rationalist would
like a scenario where all places of religious worship are converted
into schools for rationalist and humanist education.
To end this section let us go through a quote:
“Mein Insaan Hoon, Sirf Insaan hoon,
Insano koh dhoondtey ghoomta hoon,
Miltey hain Hindu, Farsi, Isahi, Yahudi, Sikh aur Musalmaan,
Nahi Miltey sirf Insaan.”
CONCEPT TESTING / SHORT NOTES
1. Social Harmony
Indian culture has a deep-rooted connection with prakriti; and in nature nothing is
disharmonious. Thus by association, humans, as the only social animals must strive for
social harmony.

In the context of Business and Management, the scope of social harmony is generally
linked to business motive. So one needs to answer the age-old question of "Business for
Profit or Social Cause".
Indian thought professes that although profit is an essential aspect of business, it should
not be the motive for business. Business should be carried out for Social Upliftment and
Harmony. This can be understood by the views of Swami Vivekanand who feels that the
purpose of work and business is as follows:
"atmano morshartham jagat-hitya ca"
(to emancipate the doer and to do good to humanity)
Figure 1: P-T-M-I Model of Actions (Parallelogram of Forces)
IDEAL State: Swami Vivekanand feels that the purpose of work is grow and help others
grow and thus the one must strive to be in the Ideal State i.e. developing self and helping
others.
Examples:
Our country is replete with examples of leaders who have made social harmony their
motive and have eventually created large organizations:
 Mr. Varghese Kurien: who saw the plight of the local dwellers and began a social
revolution (Operation Flood and Amul)
 Kantibhai Shroff: While on vacation at Roha, the poverty of the people prompted
him to adopted the village and make it the base of a large empire (Excel Industries)
 Jamshedji Tata: Jamshedpur is almost a land from the fairy tales about an
industrialist single handedly changing the social environment and bringing about
prosperity for himself and the masses
Without a sense of harmony with others (ekbhava), man suffers from the pangs of
separation that condemn him to a life of loneliness. Similarly, an organisation without a
social interface is doomed to oblivion.
With this view in mind, companies have again started looking at our cultural roots to
bring about a much-needed social dimension to our organizations. It not only helps build

credibility but adds a greater purpose to your work. New heralds of Social Harmony have
seen immense success irrespective of making profit their motive.
Example:
 Mr. Narayanmurthy and Sudha Narayanmurty: The Infosys Foundation and the
overall corporate philosophy of middle class values and social responsibility have
propelled Infosys to great heights.
"Great achievement and peace can be integrated in ones life
when the life is based on Human Values, and the Goal is Social Harmony"
- Swami Someshwarananda -
2. Functional / Dysfunctional Conflicts
Conflicts are integral parts of relationships (personal or organisational). They are often
drivers of performance and involvement in an organisation. Conflicts are known to work
for the betterment or the detriment of an organisation. Let us look at the general class of
conflicts:
Figure 2: Functional and Dysfunctional Conflicts
CONFLIC
TS
Basic Class FUNCTIONAL
CONFLICT
DYSFUNCTIONAL
CONFLICT
Nature Confrontation between
two ideas, goals and
parties
Confrontation between
two ideas, goals and
parties
Status Resolved Unresolved
Outcome Improvement of
Employee and
Organisation
Tearing up of
relationships and
interference with the
exchange of ideas

Benefits – Increase
awareness
– Motivate
Employees
– Promotes Change
– Enhance morale
and cohesion
– Result in high
quality decisions
– Stimulates
interest and
Creativity
– Adds to better
work
environment
None
General Form Constructive
Criticism,
Healthy Debate
and Discussion
etc
Ego clash, ideological
mismatch etc
The importance of Functional Conflicts has always been understood inter leaders and
rulers. Sabhas and Darbars where debates took place were commonplace. The king
himself surrounded himself with a bevy of shashtris (wise men) so that he could receive
the best judgment i.e. one that has survived a Functional Conflict between the shashtris.
Vistas for the manager
The employees of today, like the wise men of yore, carry their egos at the tip of their
noses. It is important to make sure that functional conflicts are not stretched too far so as
to result in dysfunctional conflicts. A Manager, like a King, who encourages constructive
conflicts, must make sure that there is scope for moderation to make sure that no party is
going on the (psychological and ideological) defensive. If there is improper moderation
in sabha or an organisation, your wise men will steer themselves into a dysfunctional
conflict, which, as we have seen is a Lose-Lose situation.

Q1. "Observance of cultural values bring about harmony in the organization".
Explain with relevant examples?
Answer:
1. What are cultural values?
Cultural values are the motives and the basic for choosing alternative courses of
action in adherence to a set of values, which form the culture of a particular society.
In our case it an Indian cultural values.
2. These cultural values are:
 Cooperation
 Compassion
 Hardwork
 Broad-mindedness
 Honesty
 Gratitude
 Teamwork
 Sympathy
 Loyalty
 Dedication
 Sacrifice
3. These cultural values are reflected through the following:
 Positive Attitudes: This is the employee's attitudes/ behavior/ belief towards the
organization.
 Leadership
 Internal Service Quality: Cooperation between departments
 Overall Organizational harmony
 Freedom of Expression and Good Communication network
4. How do cultural values instill harmony in the organization?
The basic concept here is "Individual goals v/s Organizational goals"
 Value Networking: the word spread from one individual to another and soon the
system becomes so strong that it becomes "self- healing"- here it means that
problems are solved by the employees themselves. New recruits too need not lie
inducted into the organization's culture.
 High Values of Individual: The cultivation of cultural values instills higher values
of individualism like ethics and morality, which improves organizational
effectiveness.
 Oneness with the organization: Values- fostering increases the "brand equity" of
the organization in the mind of the employee. He stars to believe in it and preserve
its culture.

5. Cases of cultural value successes:
 IPCL:
1. Human response Management (HRM) system believes that people the central
issue in an organization and they must be developed, without any selfish motive
of productivity.
2. In the year 1988-89 they held a workshop that centered on the theme of value
system. The result of this was increased productivity and feedback by the
participants.
 IOC:
1. The objective was to improve the quality of life of its employees. Thus value-
based programs were conducted at their Mathura, India plant, to instill the value
system. This resulted in inter departmental harmony, greater productivity among
A and B grade officers and a marked difference in the thinking patterns of the
employees.
Q2. Emerging with management concepts like incubation also find the relevance in
the Indian Ethos. Discuss.
Answer
Indian Ethos : The aggregation of Indian value system which is reflected in its culture
and tradition
Incubation : Incubation is a management concept wherein the organization facilitates the
employees entrepreneurial skills. The organization provides its employees the
environment, funds and facilitates to set up their own business units.
Companies where Incubation is practised : INFOSYS, LARSEN AND TOUBRO,
BPCL
Relevance of Incubation w.r.t Indian Ethos - The Nurture Syndrome:
Although Incubation on its own seems to be the modern management concept which is
just a few years old, it actually finds its roots in the Indian Society and Culture. This can
be very well explained with the NURTURE SYNDROME.
NUTURE SYNDROME:
This is a commonly observed phenomenon in Indian families. Children live with their
parents and depend on them for as long as they become capable of fending for
themselves.
Parents provide Children with funds and other facilities till they can support themselves.

This paternalistic approach is common to Indian Corporates too. Traditionally managed
businesses (HUFs) widely practiced incubation whereby the "Karta" facilitated business
independence into new areas for his sons.
The modern day Indian Corporates also reflect this NURTURE SYNDROME. The
management treats the employees as their "Children/Offspring's". The belief is that in
their welfare ,lies the organization's welfare.
Therefore, incubation - the process of facilitating independence is not a modern day
management 'innovation', but is in fact the 'corporatisation' of a phenomenon found in
almost every Indian home, the phenomenon of NURTURE.
Q3. Differences in Organizational demand and Individual demand bring about
organizational disequilibria. Discuss in the Indian context.
Answer
Disequilibrium is a lack of mental composure. Differences between organizational goals
and individual goals, difference in their ethics, difference in perception etc. lead to
organizational disequilibria. This is not a sound situation for the organization. It either
affects the organization or the individual. For eg.: If the employee is very hard working
and intelligent and wants to grow in the organization but the organization is very
conservative and is not expanding, the employee does not get enough opportunities to use
his skills and he becomes dissatisfied and gets frustrated. In this case the organization
loses an employee that could have been very useful to the organization. In such a case the
company should understand the needs and goals of all their employees and give them
enough opportunities to grow and make the organization grow. By doing this, the
individual is constantly learning and growing. This takes care of both, the needs of the
organization as well as the individual. The organization has to maintain a proper balance
between them two to bring about harmony in the organization. Such disequilibria can
lead to a conflict between the organization and the individual. Such a situation does not
bring out the best from the employee. Here the leader like the king has to look after the
needs of both the kingdom and his warriors.
Q4. What are the impediments to sound mental health?
Answer
By sound mental health we mean the mental condition where a person is able to make
rational decisions and be a good member of the society. He respects his culture and
can distinguish between right and wrong thinking and actions.
There are various impediments to sound mental health. These impediments usually arise
out of negative thinking. Negative thinking creates a whole range of activities that are

responsible for creating a foul climate in an organization or institution. Negative thinking
produces various negative feelings/actions like greed, disloyalty, hate, jealousy,
slandering, etc. Although one is intellectually aware of what is negative or positive, we
are often tempted towards negative thinking. This paradoxical behavior, the gulf
between ones' ideology and ones' actions poses a looming problem to sound mental
health.
According to Bhagvad Gita, Human Behavior can be classified as follows:
Most of our negative thinking arises when we are Diabolically Fallen. Lack of right
conduct and truth, materialistic viewpoint of life, etc characterize this behavior.
HUMAN
BEHAVIOR
Divinely
Good
(Devas)
Diabolically
Fallen
(Asuras)
Incorrigibly
Indifferent
(Raksasas)
NEGATIVE THINKING
CREATION OF ATTACHMENT
DESIRE
KRODHA (Anger)
DELUSION, LACK OF DISCRIMINATION)
REGRETTABLE ACTS
DISRUPTION OF MENTAL HEALTH
DESTRUCTION

Disruption of mental health can be traced with the help of the following representation of
"LADDER OF FALL" or "THE FALL OF MAN".
The source of disruption of sound mental health is wrong or negative thinking and false
imagination. If thought is not properly and used for constructive purposes, it can totally
destroy us.
1. When we constantly think of a sense object, the consistency of thought creates an
attachment for the object of our thought.
2. When more and more thoughts flow toward the object of attachment, they crystallize
to form a desire to posses the object of attachment.
3. The same emotion when directed towards obstacles that threaten the fulfillment our
desires is called Krodha (anger).
4. An intellect colored with anger experiences delusion. This deluded intellect has no
power of discrimination because it loses its wisdom gained from the past.
5. This state of the intellect causes the individual to commit regrettable acts.
6. These emotions delude the intellect and make the individual forget his sense of
proportion and his sense of relationships with things and beings around him resulting
in Mental Disturbance.
7. An individual who is mentally disturbed forgets dignity of culture and loses his
conscience, thus guaranteeing destruction.
NEGATIVE
THINKING
CREATION OF
ATTACHMENT
DESI
RE
KRODHA
(Anger)
DELUSION, LACK OF
DISCRIMINATION)
REGRETTABLE
ACTS
DISRUPTION OF MENTAL
HEALTH
DESTRUCTI
ON

Q5. Suggest few guidelines whose practice could restore personal command over mental
health?
Answer
The mind is the instrument, which translates into action the ideas, and conviction, which are
already in the intellect. We learn from our parents, teachers and books things that we may not
completely comprehend. In order to apply what we learn we will have to direct the knowledge
through our mind. Therefore, mental control, mental development as the modern educationists
say, is most important.
The mind has to be conditioned in order to maintain a sound mental health. The following
procedure may help us in doing so:
introspection means being a silent observer of the day- long business in the tumultuous
within, and estimates the motives, intentions and purposes that lie behind your thoughts, words
and deeds.
One must seek to Detect weaknesses, faults and animalism in each day's total transaction.
The inner reformation comes always as a revelation. The moment you have detected the
weaknesses and are really ashamed of them, that very moment those wrong traits die. This is
Negation
As soon as a weakness is apprehended and defeated Substitute its opposite virtue in your
personality.
Therefore INTROSPECT daily, DETECT diligently, NEGATE ruthlessly, SUBSTITUTE
wisely, GROW steadily and BE HAPPY.
Positive attitudes that can help a person to understand himself/ herself and his
environment better include factors like:
 Cooperation
 Compassion
 Hardwork
 Broad-mindedness
 Honesty
 Gratitude
 Teamwork
 Sympathy
Presented by group no. 1
INTROSPEC
T
DETECT
NEGATE
GROW
SUSTITUT
E
BE HAPPY

 Loyalty
 Dedication
 Sacrifice
One must be able to have a detached attitude towards people, things and events and their
response without looking for conformity with our expectations. The possibility of being
disappointed is greater if one attaches expectations to the above mentioned factors. The person
that does not expect anything will be mighty happy with whatever he/ she gets.
Q6. Can Ethics and morality be taught?
Answer
Yes, ethics and morality can be taught.
 When a child is born into this world, his only world is his parents. He can be nurtured the
way the parents want him to.
 If right from childhood, a child is taught the moral values in life, he grows up to be a
person of good values and character.
 This could be done by making it compulsory for the child to read one chapter of THE
BHAGWAD GEETA everyday.
 Apart from moral values, this will also bring in a lot of discipline and understanding in a
child’s life. His whole approach and attitude towards life would get molded in the right
direction.
 Thus it can be said that the ethics and morality are a part of a person’s “nurture” or
“prakriti” i.e. his upbringing right from his childhood.
 However process of learning ethics and moral values is an ongoing process. They have to
be exhibited by an individual at every walk of life.
 Thus one may argue that ethics and moral values can not only be taught but also can be
understood and grasped by an individual at any stage of his life.
 This may be because of certain chain of events, which occurred in his life and have
transformed him from an unethical person to an ethical person. The apt example for this is
Valmiki. From a dacoit he transformed himself to a complete ethical person with sattvic
values. It is only because of a deep understanding of these moral values, that he was able
to write the Ramayana.
 In the same way a person can transform himself by being in the company of people with
sound values and good character in life.
 Thus one can say that a ethics and moral can be taught or learned depending upon an
individual “nature” or “vikriti” i.e. his circle of friends and other people whom he
interacts with him on a regular basis.
Thus to conclude, depending upon a person’s nurture or nature, he could be taught about ethics
and moral values.
Q7. Do Ethics and Morality apply to the corporate entity ?
Q8. Explain the rational behind - holistic approaches toward etho-morality.
Answer
"Ethics" has been coined from the Greek word 'Ethikos' which pertains to character. When applied

to business this means having a character for the business or the corporate organisations.
There is a similar term that prevails in and many times considered synonym of ethics is 'morality'. But
in essence these are quite different concepts. The word morality has been derived from the Latin root
'moralis' which means behavior. Ethico-moral actions thus pertain to set of actions engineered by the
characters and expressed through behaviors.
Doing well by doing good: Is business ethics an oxymoron?
TO MANY people the very concepts of “business” and “ethics” sit uneasily together. Business ethics,
to them, is an oxymoron—or, as an American journalist once put it, “a contradiction in terms, like
jumbo shrimp.” And yet, in America and other western countries, companies increasingly wonder what
constitutes ethical corporate behaviour, and how to get their employees to observe it. Management
schools teach courses on the subject to their students. Business ethics is suddenly all the rage.
Values in management
Corporate responsibility is a vital issue in contemporary business climate. Much of its currency comes
from the scale and influence of the present day corporate. Some business houses are bigger than many
nation states. Their domain and economic imperialism is world-wide. Nevertheless, business houses
are subject to constant and intense scrutiny and surveillance by the State and the society in which they
function. It is well established that their freedom to operate is not a licence to abuse.
Of course, profit has to be the primary concern of any business: without profit, it is impossible to carry
out any other activity for the welfare of the society at large. However, there are two overriding criteria,
which assume significance in this context. While profit may be the overall objective, the methods
employed to achieve profit have to be above board, they must be ethical and moral. Secondly, having
achieved profit, the company must look around for ways and means by which it can return to the
society some endowments for the welfare of everyone. The summum bonum of any enterprise is the
lofty and noble objectives it seeks to serve in and for the society, in which it subsists.
Organisational values always derive from individual values, and that importing the latest technology
does not mandate the import of methods for handling the human side of the organisation.''

Case Study : Corporate Moral Responsibility:
The Bhopal Incident
You might well ask why a philosopher should be talking about business corporations. After all,
philosophers are known for being like blind men in a dark room looking for a black cat that isn't there
at all. Without a moral social backdrop business would not be able to function. Corporations are an
integral part of our society, and they reflect our values as surely and as well as any of our other
institutions. Yet, there is great confusion when it comes to discussing values -- especially moral or
ethical values -- and business. People in business rarely do so publicly, and non-business people who
raise the issues seem to do so polemically -- either to attack business or to defend it.
Enter here the philosopher. Here we are not to preach to business people about how to be moral; nor is
it to cast moral stones at corporations. Rather, what the task is primarily the clarification of issues so
that we as a society can discuss them fruitfully and rationally, and perhaps come to some consensus.
The incident of the Union Carbide plant in December [1984] in Bhopal, India has been chosen to
explain the rational behind the holistic approach toward etho - morality of the corporate entity because
it is an incident that many of us may remember from newspaper and magazine accounts, because the
case is still unresolved, and because a number of hasty and ill-informed judgements have been made
concerning it. It also nicely shows the complexity of cases. We shall use the case as a vehicle to raise
and help clarify four separate issues. In dealing with them. The analysis will help you see how a
philosopher tries to clarify problems by making distinctions. The four groups of questions that shall
be addressed are:
1) What are the responsibilities of a corporation and how are the different kinds
of responsibilities related? In the Bhopal incident, the question is doubly
complicated because we have two corporations -- Union Carbide, Inc., which is
the American parent corporation, and Union Carbide, India, which is a quasi-
independent Indian firm.
2) Can a corporation, in this case Union Carbide, be held morally responsible
for anything, and if so, what does that entail? The general question of the moral
status of corporations is a hotly contested one.
3) What legal responsibility and liability does Union Carbide have in the Bhopal
incident, and what is the relation of its moral and legal responsibility in this
case?
4) What is the general responsibility of First World corporations in building and
operating a hazardous industry in a Third World country? Any answer to this
question implies some view of the general responsibility of any corporation, and
of the relation of risk analysis to safety.
The Responsibilities of a Corporation
On December 3, 1984, one of the worst industrial disasters of all time occurred in Bhopal, India.
During the early hours of the morning a poisonous gas, methyl isocyanate (MIC), used in producing
the pesticide, Sevin, leaked from a Union Carbide plant. The gas was borne by the wind and hovered
for a while over the desperately poor, very overcrowded shantytown that had grown up around the
plant. By the time the gas dissipated it had killed at least 2,000 people and injured over 200,000 others.
The incident shocked the world. The Union Carbide plant was clearly causally responsible for the
harm done. Under Indian law both a corporation and its officers can be held criminally liable. The
Indian Government arrested the plant manager on charges of "culpable homicide through negligence."
When Warren Anderson, Chairman of the Board of Union Carbide arrived in India from the United

100 marks final_project sirr

More Related Content

What's hot (20)

Similar to 100 marks final_project sirr (20)

100 marks final_project sirr