INTERNAL ASSIGNEMENT Q.1. Discuss implementation of Ramayana teachings in post covid management. Ans. Ramayana teachings can be implemented in post covid management in the following ways: 1. Following the path of dharma: One of the key teachings of the Ramayana is the importance of dharma or righteousness. This can be translated into following the rules and regulations set by the government in order to contain the spread of the virus, 2. Practicing self-restraint: Another key teaching of the Ramayana is the importance of self- restraint, This can be translated into maintaining personal hygiene and following social distancing norms in order to protect oneself and others from the virus, 3. Being compassionate: The Ramayana also teaches the importance of compassion. This can be translated into helping those who are affected by the virus and providing them with the necessary support and care. 4, Establishing a strong and efficient healthcare system: As per the Ramayan, Lord Rama had established a strong and efficient healthcare system in his kingdom which helped in the prevention and treatment of diseases. This can be replicated in post covid times to ensure that the population has access to quality healthcare. 5. Promoting hygiene and cleanliness: The Ramayan lays great emphasis on the importance of cleanliness and hygiene. This can be promoted through campaigns and awareness programmes to ensure that people adopt these practices in their daily lives, 6. Encouraging people to follow a healthy lifestyle: The Ramayan also talks about the importance of following a healthy lifestyle. This can be done by promoting healthy eating habits and encouraging people to take up regular physical activity. 7. Developing a strong disaster management system: The Ramayan describes how Lord Rama was able to effectively tackle the challenge of the demon king Ravana. This shows the importance of having a strong disaster management system in place. This can be replicated in post covid times to ensure that the population is prepared for any future pandemics. Q2. Explain importance of eight fold principles of Buddha in ethics. Ans. The eight-fold path is a guide for ethical and moral living. It is not a religion, but a practical framework for living a good life. The eight-fold path is also known as the Middle Way, because it avoids the extremes of self-indulgence and self-mortification. The eight-fold path consists of eight principles A. Right understanding: - Right understanding is the understanding of things as they are, and it is the four noble truths that explain things as they really are. Right understanding therefore is ultimately reduced to the understanding of the four noble truths. This understanding is the highest wisdom which sees the Ultimate Reality. According to Buddhism there are two sorts of understanding. What we generally call “understanding” is knowledge, an accumulated memory, an intellectual grasping of a subject according to certain given data. This is called "knowing accordingly” (anubodha). It is not very deep. Real deep understanding or “penetration” (pativedha) is seeing a thing in its true nature, without name and label. This penetration is possible only when the mind is free from all impurities and is fully developed throughmeditation, Right thought: - Right thought denotes the thoughts of selfless renunciation or detachment, thoughts of love and thoughts of non-violence, which are extended to all beings. It is very interesting and important to note here that thoughts of selfless detachment, love and non- violence are grouped on the side of wisdom. This clearly shows that true wisdom is endowed with these noble qualities, and that all thoughts of selfish desire, ill-will, hatred, and violence are the result of a lack of wisdom in all spheres of life whether individual, social, or political. Right speech: - Right speech means abstention (1) from telling lies, (2) from backbiting and slander and talk that may bring about hatred, enmity, disunity, and disharmony among individuals or groups of people, (3) from harsh, rude, impolite, malicious, and abusive language, and (4) from idle, useless, and foolish babble and gossip. When one abstains from these forms of wrong and harmful speech one naturally has to speak the truth, has to use words that are friendly and benevolent, pleasant and gentle, meaningful, and useful. One should not speak carelessly: speech should be at the right time and place. If one cannot say something useful, one should keep “noble silence.” Right action: - Right action aims at promoting moral, honourable, and peaceful conduct. It admonishes us that we should abstain from destroying life, from stealing, from dishonest dealings, from illegitimate sexual intercourse, and that we should also help others to lead a peaceful and honourable life in the right way. Right livelihood: - Right livelihood means that one should abstain from making one’s living through a profession that brings harm to others, such as trading in arms and lethal weapons, intoxicating drinks or poisons, killing animals, cheating, etc., and should live by a profession which is honourable, blameless, and innocent of harm to others. One can clearly see here that Buddhism is strongly opposed to any kind of war, when it lays down that trade in arms and lethal weapons isan evil and unjust. = means sof_-_—livelihood. Right effort: - Right effort is the energetic will (1) to prevent evil and unwholesome states of mind from arising, and (2) to get rid of such evil and unwholesome states that have already arisen within a man, and also (3) to produce, to cause to arise, good, and wholesome states of mind not yet arisen, and (4) to develop and bring to perfection the good and wholesome states of mind already present in a man. Right mindfulness: - Right mindfulness is to be diligently aware, mindful, and attentive with regard to (1) the activities of the body (kaya), (2) sensations or feelings (vedana), (3) the activities of the mind (citta) and (4) ideas, thoughts, conceptions, and things (dhamma). The practice of concentration on breathing (anapanasati) is one of the well-known exercises, connected with the body, for mental development. There are several other ways of developing attentiveness in relation to the body as modes of meditation Right concentration: - The third and last factor of mental discipline is right concentration, leading to the four stages of Dhyana, generally called trance or recueillement. In the first stage of Dhyana, passionate desires and certain unwholesome thoughts like sensuous lust, ill-will,languor, worry, restlessness, and skeptical doubt are discarded, and feelings of joy and happiness are maintained, along with certain mental activities. Then, in the second stage, all intellectual activities are suppressed, tranquillity, and “one-pointedness” of mind developed, and the feelings of joy and happiness are still retained. In the third stage, the feeling of joy, which is an active sensation, also disappears, while the disposition of happiness still remains in addition to mindful equanimity. Finally, in the fourth stage of Dhyana, all sensations, even of happiness and unhappiness, of joy and sorrow, disappear, only pure equanimity and awareness remaining. Practice of the Path The Eightfold Path is the fourth Truth of the Four Noble Truths. Very basically, the truths explain the nature of our dissatisfaction with life. The Buddha taught that we must thoroughly understand the causes of our unhappiness in order to resolve it. There is no quick fix; there is nothing we can obtain or hang on to that will give us true happiness and inner peace. What is required is a radical shift in how we understand and relate to ourselves and the world. Practice of the Path is the way to achieve that. Practice of the Path reaches into all aspects of life and every moment. It's not just something you work on when you have time. It's also important to understand that these eight areas of practice are not separate steps to master one at a time. The practice of each part of the Path supports the other parts The Path is divided into three main sections: wisdom, ethical conduct, and mental discipline. The Wisdom Path Right View and Right Intention comprise the wisdom path. Right View isn't about believing doctrine, but about perceiving the true nature of ourselves and the world around us. Right Intention refers to the energy and commitment one needs to be fully engaged in Buddhist practice. The Ethical Conduct Path Right Speech, Right Action, and Right Livelihood are the ethical conduct path. They call us to take care in our speech, our actions, and our daily lives to do no harm to others and to cultivate wholesomeness in ourselves. This part of the path ties into the Precepts, which describe the way an enlightened being naturally lives. The Mental Discipline Path Through Right Effort, Right Mindfulness, and Right Concentration we develop the mental discipline to cut through delusion. Many schools of Buddhism encourage seekers to meditate to achieve clarity and focus of mind. Q3. What are the five business ethics myths? Which if any do you not accept as a myth, i.e. that you believe is true? Explain. Ans. Business ethics in the workplace is about prioritizing moral values for the workplace and ensuring behaviours are aligned with those values — it’s values management. Yet, myths abound about business ethics. Some of these myths arise from general confusion about the notion of ethics. Other myths arise from narrow or simplistic views of ethical dilemmas. 1, Myth: Business ethics is more a matter of religion than management.Diane Kirrane, in “Managing Values: A Systematic Approach to Business Ethics,"(Training and Development Journal, November 1990), asserts that “altering people’s values or souls isn’t the aim of an organizational ethics program — managing values and conflict among them is” 2. Myth: Our employees are ethical so we don’t need attention to business ethics. Most of the ethical dilemmas faced by managers in the workplace are highly complex. Wallace explains that one knows when they have a significant ethical conflict when there is presence of a) significant value conflicts among differing interests, b) real alternatives that are equality justifiable, and c) significant consequences on “stakeholders” in the situation. kirrane mentions that when the topic of business ethics comes up, people are quick to speak of the Golden Rule, honesty and courtesy. But when presented with complex ethical dilemmas, most people realize there’s a wide “gray area” when trying to apply ethical principles. 3. Myth: Business ethics is a discipline best led by philosophers, academics and theologians. Lack of involvement of leaders and managers in business ethics literature and discussions has led many to believe that business ethics is a fad or movement, having little to do with the day-to-day realities of running an organization. They believe business ethics is primarily a complex philosophical debate or a religion. However, business ethics is a management discipline with a programmatic approach that includes several practical tools. Ethics management programs have practical applications in other areas of management areas, as well. (These applications are listed later on in this document.) 4, Myth: Business ethics is superfluous — i only asserts the obvious: “do goo Many people react that codes of ethics, or lists of ethical values to which the organization aspires, are rather superfluous because they represent values to which everyone should naturally aspire However, the value of a codes of ethics to an organization is its priority and focus regarding certain ethical values in that workplace. For example, it’s obvious that all people should be honest. However, if an organization is struggling around continuing occasions of deceit in the workplace, a priority on honesty is very timely — and honesty should be listed in that organization's code of ethics. Note that a code of ethics is an organic instrument that changes with the needs of society and the organization. 5. Myth: Business ethics is a matter of the good guys preaching to the bad guys. Some writers do seem to claim a moral high ground while lamenting the poor condition of business and its leaders. However, those people well versed in managing organizations realize that good people can take bad actions, particularly when stressed or confused. (Stress and confusion are not excuses for unethical actions — they are reasons.) Managing ethics in the workplace includes all of us working together to help each other remain ethical and to work through confusing and stressful ethical dilemmas. 6, Myth: Business ethics in the new policeperson on the block. Many believe business ethics is a recent phenomenon because of increased attention to the topic in popular and management literature. However, business ethics was written about even 2,000 years ago — at least since Cicero wrote about the topic in his On Duties. Business ethics has gotten more attention recently because of the social responsibility movement that started in the 1960s. 7, Myth: Ethics can’t be managed.