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THE CONCEPT OF AHIMSA FROM THE YOGA TRADITION AS THE MASTER

ETHIC FOR BUSINESS ORGANISATIONS

Conference Paper · March 2021

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Mayur Bhivandker
K.J. Somaiya Bhartiya Sanskriti Peetham
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TITLE OF PAPER :
THE CONCEPT OF AHIMSA
FROM THE YOGA TRADITION
AS THE MASTER ETHIC
FOR BUSINESS ORGANISATIONS

PRESENTATION AT :

3RD INTERNATIONAL CONFERENCE

ON CHALLENGES IN EMERGING ECONOMIES

THEME :

SHAREHOLDER MANAGEMENT AND ETHICS

HELD ONLINE BY :

K J SOMAIYA INSTITUTE OF MANAGEMENT

(A CONSTITUENT INSTITUTE OF SOMAIYA VIDYAVIHAR UNIVERSITY)

ON :

26TH FEBRUARY, 2021

AUTHOR : MR. MAYUR P. BHIVANDKER

(M.A. -YOGASHASTRA)

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ABSTRACT :

1. Introduction
Discussion on ethics in business organisations revolve around words such as honesty,
transparency, trust, integrity, moral conduct. The word ‘Ahimsa’, which literally means
‘non-violence’, has a place in the Indian tradition since centuries as a tool of spiritual
advancement. Ahimsa was used as a tool for social and political activism by Mahatma
Gandhi which brought it to international attention.

2. Literature review
Yoga is one of the traditional Indian philosophies whose roots can be traced to the Indus
valley civilisation. Maharishi Patanjali compiled the extant knowledge on yoga in the form
of 195 sutras or aphorisms which are known as the Yoga philosophy. Ashtanga yoga or the
yoga of eight limbs as mentioned by Patanjali is the popular form of Yoga practiced. The
first limb of Ashtanga yoga are Yamas (moral restraints to be observed in society) which
comprise of ahimsa along with satya (truthfulness), asteya (non-stealing), brahmacarya
(incontinence) and aparigraha (freedom from covetousness). Ahimsa is the negation of
violence or injury in any form and has been given a top priority in the yamas which have to
be practiced as great vows at all times and circumstances.

Himsa or violence in business organisations takes the form of either violence in the
workplace or violence as a risk inherent in the nature of the job. Violence is treated as a
problem of the human resource function of the organisation. Business organisations are
required to comply with rules & regulations from Regulatory Authorities on topics such as
corporate governance, environmental protection, occupational safety and health, consumer
product safety, equal employment opportunity etc. Literature review showed that the
emphasis on compliance, on reporting and penalising non-compliances overlooked the
underlying assumption behind the rules i.e. operations of organisations could potentially
cause harm. Although policies and procedures are formulated to comply with the rules, the
acceptance of non-violence as a work ethic did not seem to engage the attention of Top
Leadership and Management of organisations.

3. Research objective
This paper is an attempt to surface the concept of Ahimsa in the Indian tradition with special
reference to the Yoga sutras of Patanjali. Ahimsa though literally meaning non-violence can

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 also be interpreted as "not harming other living beings."The paper also presents situations of
below the radar ‘himsa’ in organisations and thus is a call for the adoption of the concept of
Ahimsa in the Leadership and Management councils of business organisations.

4. Research design
The study was based on the qualitative research method which was theoretical / textual in
nature. The sources of data for this study were the bare Patañjali yoga sutras and
commentaries thereon by scholars and articles; literature relating to Indian philosophy;
reports on ethics in organisations ; articles on violence in organisations. Knowledge from
the wisdom tradition of Yoga was analysed for its relevance in a contemporary context.

5. Findings
Background
‘Ahimsa’ (a + himsa) means without violence without inflicting pain and injury upon others
and is usually understood and interpreted as nonviolence. The Indian (Hindu, Buddhist and
Jain) philosophical systems believe that in order to achieve Ahimsa, one must begin at the
mind since the resolve for any action begins at the mental level first. Some classical Indian
tradition scholars believed that Ahimsa did not mean a total abstinence from harm but rather
alpadroha i.e. a minimum violence possible that one is responsible for.

Ahimsa in the Yoga Sutras of Patanjali

Ahimsa has a top priority as it is the first of the Yamas (moral restraints to be observed in
society) and as a yama has to be practiced as a great vow at all times and circumstances. At a
deeper level ahimsa really denotes an attitude and mode of behaviour towards all based on
the recognition of the underlying unity of life. The Yoga sutras point out that himsa or
violence may be (a) done directly (b) caused to be done through the agency of another (c) be
connived at or approved. Yoga attaches blame to all three types since it is only a question of
subtleness or grossness of violence. Ahimsa hence has to be practiced in actions, words and
even in thoughts. A dichotomy between thoughts, speech and action leads to himsa or
hostility. Ahimsa hence is a state of co-ordination between thoughts, words and actions; it is
only then that a person can be said to be truly integrated and in control of oneself.

The scope of Ahimsa appears unrestricted and has to be practiced as a categorical imperative.
On a closer examination, the other four yamas can be said to be subservient to Ahimsa.

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 Speech for example is truthful only if it does not cause injury to any and is used for the good
of all human beings. This applies mutatis mutandis to the practice of the other four yamas.

Patanjali in the sutras also mentions that when one is established in Ahimsa then it causes
the cessation of all hostilities. He also warns that non-adherance to Ahimsa could lead one to
be perpetually damned with unending pain, misery and ignorance.

6. Implications: academic, theoretical and managerial

Ahimsa is more of a mental attitude than a physical action. In its unrestricted scope ahimsa
on an empirical level encompasses ethical concepts of equity, justice and fairness. Ahimsa
seeks to respect and honour the existence of the other that could be living things
(individuals, society, flora and fauna) or non-living things (elements of nature).

In the effort of Top Leadership and Management to seek competitive advantage for the
organisation very subtle harm or infringement to the dignity of others could remain
unnoticed. The following illustrative situations although appearing as nonviolent in the
conventional sense have nonetheless an unethical element of ‘causing harm to others’
embedded in them.
• To the Directors – when information relevant for decision making is suppressed or
misrepresented
• To the Investors – when disclosures on the financial health of the organisation are
omitted or misleading
• To the Consumers – when elements/substances which are proven to be harmful to long
term health are included in the product mixture ; when the product design exposes the
user to injury
• To the Employees – when the work environment is abusive, intimidating, discriminating
or hostile ; when employees feel that they are not adequately compensated or recognised
for their work impacting their living standards
• To the Suppliers – when payments are delayed beyond the agreed payterms causing a
cascading effect that affects employment / livelihoods
• To the Government – when fudging is resorted to evade / cheat on legal tax dues
• To the Environment – when pollutants and industrial waste are released in the air, water
and land without adequate treatment ; when the natural habitat of flora and fauna are
ruthlessly exploited in disregard to environmental concerns ; when the effect of
environmental degradation adversely impacts human, animal and plant health

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 As warned by Patanjali non-adherance to Ahimsa could lead one to be perpetually damned
with unending pain, misery and ignorance. For an Organisation it could mean an economic
loss for any physical violence at the workplace or a irrecoverable loss of its competitive
advantage if its operations result in penal actions from the Regulatory Authorities, harm civil
society or the natural environment.

7. Limitations
Ahimsa can be dismissed as applicable for workers and workers/trade unions as prevention
of harm and damage to the Company’s plant and premises. An attempt to enlarge the
concept of Ahimsa from a personal individual value to an Organisational work ethic can be
scoffed at and may seem very idealistic to implement.

8. Originality/value
In the process of evolution of the organisations from profit as the sole theme to ethics and
socially relevant themes it is felt that the time is ripe to introduce the concept of Ahimsa in
the ethical discourse of organisations. The first step for the Top Leadership and
Management of any Organisation is to recognise the existence of hidden violence. Their
adverse impact could result in the destruction of competitive advantage if not immediately
then surely in the future. Ahimsa or the idea of thinking and acting in a less-harming way
can be adopted by internalising accountability as an attribute in the culture of the
organisation.

9. Problem statement
The concept of Ahimsa has to make its presence felt not only in Yoga literature but also at
the empirical level in business organisations. Ahimsa needs to transcend from being not only
a personal value to a common value shared by the individuals that comprise an organisation.
Academic institutions can examine the richness and depth of Ahimsa to facilitate its
adoption as a master ethic by organisations. Corporate Social Responsibility (CSR) by
organisations can be deepened by considering CSR as acts of repentance for an unknowingly
committed himsa. This is also a contemporary re-interpretation of the Indian traditional
notion of ‘Prayaschit karma’ or acts of repentance for a wrong unknowingly done. The
practice of Ahimsa is possibly the need of todaybut it calls forth for the greatest courage.

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 10. Keywords: Ethics, Values, Ahimsa, Violence

11. References
1. Alexandra Twin (July, 2020), Business Ethics, Investopedia
2. Ananda Rishi, S (2012) Patanjalayogadarsana: A Comparative Study, Mumbai: Yoga
VidyaNiketan
3. Global Business Ethics Survey (2020), Pressure in the Workplace:Possible Risk Factors
and Those at Risk, Ethics & Compliance Initiative (ISBN 978-1-7923-4782-5)
4. Jayaram V. , Ahimsa,Non-violence or Non-injury (https://www.hinduwebsite.com/)
5. Karambelkar, Dr. P (2008) Patanjal Yoga Sutras, Lonavala: Kaivalyadham
6. Samara Donald (June 9,2019) Practising Ahimsa at Work
(https://linked.in.com/in/samaradonald/)
7. Taimni, I (2010) The Science of Yoga,Adyar: The Theosophical Publishing House
8. Rodrigues H. (June 26,2015) Ahimsa (The Concept of Non-harming in
Hinduism)(www.mahavidya.ca)

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