Module 34 Eg

MODULE 3 – VALUES &
PROFESSIONAL ETHICS
IN BUSINESS
Ethics and Governance
Saturday, 06 April 2024 Dr Shilpa Sankpal 1

Ashridge Mission Model
• Andrew Campbell and Sally Yeung
• The Ashridge Model is a framework and tool for drawing up a mission

statement.
• It includes four dimensions for mission statements, namely strategy,

values, behavioural norms, and purpose.

• Campbell and Yeung conducted a two-year research project with 53
large, successful companies in the early 1990s in order to try to
devise a meaningful mission structure.
• The fruits of their labor is a framework that has come to be known as

the Ashridge Mission Model.

ASHRIDGE MISSION MODEL

1 – Purpose
• Why does the company exist? Some businesses find this question difficult
to answer and avoid it altogether.
• In very general terms, Campbell and Yeung believe that organizations fall
into three different categories:
• Shareholder benefit – in these organizations, a strategy that maximizes
shareholder returns is preferred.
• Shareholder satisfaction – these companies tend to act responsibly toward
shareholders, customers, employees, and the environment without
excelling. They may do this for altruistic reasons or to be seen to be doing
the right thing.
• Higher ideal organizations – or those who prioritize following a higher,
sometimes moral purpose over satisfying shareholders. Typically, this
purpose involves some sort of social, ethical, or environmental change.

2 – Strategy
• Strategy determines future actions, aligns the organization toward a common

goal, and should define how the company intends to beat the competition.
• As a result, a mission statement should reflect organizational strategy. It should
also reflect the current position the business finds itself in.

3 – Values
• Values determine behaviors and beliefs which in turn influence company

culture.
• In successful companies, there is a strong correlation between company
values and employee values. Thus, the mission statement should reinforce
these values and reflect wider employee sentiment.

4 – Behavioural Standards
• Behavioral standards describe the acting out of company values or strategy by employees in a real-
world setting. Indeed, purpose and strategy are empty intellectual thoughts unless they are
consistently displayed with action.
• Again, the mission statement should support or reinforce these values. This is particularly
important for brand image since consumers want to see businesses embodying the values they
preach.
• For example, cosmetic retailer The Body Shop strives to produce cosmetics that do not harm
animals or the environment. This environmental consciousness extends to its physical stores, with
the company revolutionizing the now common two-bin system for waste and recycling. More
importantly, The Body Shop employees receive training on environmental stewardship and embody
the mission statement values customers expect.

Advantages of the Aldridge Mission Model
• Value objectivity
• Reinforcement and clarification

Challenges of the Aldridge Mission Model
• There can be subjectivity in interpretation
• Many opinions on what a mission statement must be

Amazon.com, Inc.
• Purpose: “Amazon’s vision is to be Earth’s most customer-centric
company, where customers can find and discover anything they might
want to buy online.”
• Strategy: Amazon fulfills this vision by offering an extensive online
marketplace, fast shipping, and a focus on customer experience.
• Values: Customer-Centricity, Innovation, Sustainability, Efficiency.
• Behavioral Standards: Amazon employees prioritize customer
satisfaction, innovation, and responsible business practices to uphold
the company’s vision.

CODES OF CONDUCT
• Top management has the responsibility for establishing standards of behavior and
for effectively communicating those standards to all managers and employees in
the organization. One of the traditional ways by which companies and ethics
officers have fulfilled this responsibility is through the use of codes of ethics, or
codes of conduct
• Codes may not be a solution for management, but when properly developed and
administer, they serve to raise the level of ethical behavior in the organization by
clarifying what is meant by ethical conduct and encouraging moral behavior.

CODES OF CONDUCT
• Ethics codes vary considerably from company to company, but research
suggests that the larger the company, the more likely it is that it will have a
code of conduct.
• Length is one attribute. Beyond length, ethics codes vary in their focus,
level of detail, thematic content, and tone.
• Companies may also develop their codes based upon geography.
E.g. Levi Strauss and Co. and Caterpillar have worldwide codes of ethics.
Johnson & Johnson has a worldwide credo. McDonald’s has worldwide
standards of best practices.
• Firms that operate in the domestic market have codes that reflect more
local concerns.

• A survey of corporate officers by the Ethics Resource Center, a
nonprofit organization based in Washington, DC, revealed several of
the values or benefits that business organizations received as a result
of their codes of ethics.
• The results achieved and the percentages of executives citing the
reasons give us insights into what companies really think they get
from corporate ethics codes.

What companies get from codes of conduct
• Legal protection for the company (78 percent)
• Increased company pride and loyalty (74 percent)
• Increased consumer/public goodwill (66 percent)
• Improved loss prevention (64 percent)
• Reduced bribery and kickbacks (58 percent)
• Improved product quality (14 percent)
• Increased productivity (12 percent)

Content of Corporate Codes
• Employment Practices
• Employee, Client, and Vendor Information
• Public Information/Communications
• Conflicts of Interest
• Relationships with Vendors
• Environmental Issues
• Ethical Management Practices
• Political Involvement

Additional Reading
• https://hbr.org/2020/01/building-an-ethical-career

Ways of Perceiving Codes
1. As a rule book, the code acts to clarify what behavior is expected of employees.
2. As a signpost, the code can lead employees to consult other individuals or
corporate policies to determine the appropriateness of behavior.
3. As a mirror, the code provides employees with a chance to confirm whether their
behavior is acceptable to the company.
4. As a magnifying glass, the code suggests a note of caution to be more careful or
engage in greater reflection before acting.

5. As a shield, the code acts in a manner that allows employees to better challenge
and resist unethical requests.
6. As a smoke detector, the code leads employees to try to convince others and
warn them of their inappropriate behavior.
7. As a fire alarm, the code leads employees to contact the appropriate authority
and report violations.
8. As a club, the potential enforcement of the code causes employees to comply
with the code’s provisions.

Deloitte Code of Conduct
• https://www2.deloitte.com/content/dam/Deloitte/sg/Documents/ab
out-deloitte/sea-about-code-of-ethics.pdf

PROFESSIONAL ETHICS:
• Professional ethics are those values and principles that are introduced to an individual in a professional organization.
Each employee is meant to strictly follow these principles. They do not have a choice. Also, this approach is
imperative in professional settings as it brings a sense of discipline in people as well as helps maintain decorum in
offices.
• Some examples may include confidentiality, fairness, transparency and proficiency. These ethics make employees
responsible. Features of professional ethics:
Openness
Transparency
privacy
Impartial
Practical and un-biased
Loyal
Co-operative
Objective oriented
Difference between Personal and Professional Ethics
Personal Ethics Professional Ethics

Includes your personal values and moral Rules imposed on an employee in a company, or as
standards. member of qualities
Incorporated by family, friends and Learnt when you are a part of a professional setting or
surroundings since your childhood when you are being trained or educated for working
there.
Examples: honesty, care, and sincerity. Examples: no gossiping, time management,
punctuality, confidentiality, transparency.
Not conforming to these may harm hurt Not adhering to these may harm your professional
others reputation
Your personal needs are satisfied by Your professional needs are satisfied by following
following these. these

Types of Professional Ethics
1. Meta ethics: (origin of ethical principle) origin of ethical principles that govern
the specification of right and wrong behaviour. A major issue of debate in this
category is whether ethical principles are eternal truths that evolved from a
spiritual world or simply created by the humans.
2. Descriptive ethics: (moral beliefs) the study of moral beliefs of the people. It is
a field of empirical research into what people or societies consider right or wrong.
3. Normative ethics: (self moral conduct) concerned with arriving at set of moral
conduct rules against which behaviour are judged.

4. Applied ethics: The ethical principles are designed or written for implementation in a specific
situation.
a. Bio ethics: These are the ethical principles or codes for maintaining normal livelihood.
b. Medical ethics: The ethical principles or codes designed for a medical profession.
c. Computer ethics: The ethical principles or codes designed for a computer profession.
d. Engineering ethics: The ethical principles or codes designed for an engineering profession.
e. Business ethics: The ethical principles or codes designed for a business operation
f. Legal ethics: The ethical principles or codes designed for maintaining a legal system.

Maintaining Equilibrium - Professional Ethics
and Personal Ethics
• While Professional Ethics is common to a group, personal ethics is
individual, and so people may need to balance the demands of the
same.
• Understand the Core Duty
• Identify the Cause of Conflict
• Adherence to Compliance Obligations
• Openness to Communicate
• Willingness to Negotiate
• Withdrawal/Delegation
• Other Ethical Codes of Conduct
• Education and Advocacy

Live Examples (Medical Professional Ethics –
Norwegian and Indian)
• https://www.legeforeningen.no/om-oss/etikk/etiske-regler-koder-
deklarasjoner-og-lignende/code-of-ethics-for-doctors-/
• http://www.nihfw.org/Legislations/THEINDIANMEDICALCOUNCILACT
_1956.html

Live Examples (Engineering Professional
Ethics – American and Indian)
• https://www.nspe.org/resources/ethics/code-ethics
• http://www.cidc.in/support/PE/ECI-Code_of%20_Ethics.pdf

The Burger Murders!!
• https://www.youtube.com/watch?v=W8O131s31Rg

MODULE 4 – INDIAN ETHOS
Ethics and Governance

Video Resource
• https://www.youtube.com/watch?v=S1-17TeZvV0

INTRODUCTION TO INDIAN ETHOS
• Indian ethos refers to the principles of self-management and
governance of society, entity or a system by wisdom as revealed and
brought-forth by great scriptures like Veda, Upanishads, Gita,
Mahabharata.
• This wisdom evolved through the old practices of Indian mystics,
philosophers and religious ‘gurus’, and is now found to have profound
implications for self-management and good governance of a stormy
society and business environment, or even a politically divided world.

Panch Siddhanta (Five Principles) of Indian
Ethos
• Concept #1 – Oneness: represents the universal oneness expressed in
varying forms such as 'unity in diversity', 'ekam satya bahuda vidanti'
(Truth is one, in many forms it shows manifestation), etc. World as
one family - Vasudhaiva Kutumbakam.
• When applied to organizational and managerial contexts, it implies a
holistic view to decision making. Whatever an organization may do in
terms of its managerial actions, it should keep in view oneness
dimension e.g. oneness with nature.

Ethos
• Concept #2 - Two Types of Human Beings: divine types and demonic types.
• Ch.XVI of Gita is devoted to the qualities of these two types of people.
Divine-like human qualities include truthfulness, gentleness, modesty and
steadfastness, freedom from anger, forgiveness, freedom from malice and
excessive pride. The demonic-likes display arrogance, excessive pride,
anger, harshness and manipulation.
• The demonic types in the society display negative TA (Thought - Action)
attributes and create negative energy (negative energy) and the divine like
persons display positive TA (Thought - Action) attributes and help in
creating synergy in the society.
• Transformation comes when we change our hat from 'Hate, Anger &
Tension' to 'Harmony, Amity & Tranquility'.
Ethos
• Concept #3 - Three Qualities in Nature: three gunas viz. sattavik, rajasik and tamasik.
• The sattava refers to purity and illumination, and it binds one to bliss. Rajas springs from craving
and attachment, and it binds one to action. Tamas, literally meaning darkness, arises out of
ignorance (ajnana) and delusion (moha), and it leads one to negligence and indolence.
• A person's behaviour is influenced by the dominance of a particular type of guna.
• A sattavik person’s buddhi (intellect) is not clouded by passion. Such a person is free from passion
and is essentially good. The rajasik type is guided by desire and passion, and is ever active to
conquer and consolidate his position. He is always full of energy and is guided by Trishna, i.e. the
thirst for things not yet acquired. The tamasik person is indolent and lacks initiative.
• A person can achieve the sattava state by controlling the rajasik and tamasik elements in him. It
also suggests that every person has the ability to achieve the sattava state. It may also be
indicated that tamas represents violent energy, rajas represents vibrant energy and sattava
represents silent energy or non-violent energy.
• The three gunas also represent a ‘spectrum of energy’ ranging from violence to non-violence.

Ethos
• Concept #4 - Four Purushartha: four Purusharthas viz. dharma, artha, kama
and moksha.
• Dharma stands for moral dimension, artha for earning wealth, kama is
pleasure principle and moksha is transcendental dimension. It is the moral
dimension that regulates the purushartha of wealth and pleasure. Further,
the highest purushartha is the attainment of moksha (nirvana).
• The latter must be sought within the framework of the former.
• Values-based management can be considered as a derivative of the general
theory of purushartha. In this theory, striving for transcendental values
such as the creation of just, humanistic, harmonic and ecologically
balanced organizations is recommended.

Ethos
• Concept #5 - Panchkosha - Five Levels of Consciousness.
• human entity in terms of five successive kosha (sheaths or coatings) or
levels of consciousness viz. annamaya kosha or gross physical body,
pranamaya or the vital sheath, manomaya or the mental sheath,
vijnanmaya or the intelligence sheath and anandmaya or the bliss sheath.
• Annamaya kosha indicates that an individual is dependent on food.
Pranmaya kosha indicates that he/she is dependent on air. Manomaya
kosha indicates that he/she has likes and dislikes.
• Vijnanmaya kosha indicates that he/she has analytical approach based on
reasoning. Anandmaya kosha represents the state of enlightenment and
awakening. Thus, an individual’s evolution from annamaya and pranamaya
kosha to higher levels represents evolution of his/her consciousness.
ELEMENTS OF INDIAN ETHOS
• Ego sublimation rather than ego assertion
• Synthesis rather than analysis
• Concept of duties rather than concept of rights
• Yielding rather than dominating
• Self Control rather than Control from outside
• Substance rather than form

ELEMENTS OF INDIAN ETHOS
• Spiritual Attainment rather than material prosperity
• Reverence for age and maturity rather than material progress
• Flexible order rather than fixed order
• Team achievement and community well being rather than individual
achievement
• Harmony with nature rather than dominance
• Sacrificing spirit rather than fighting spirit

The schools of Indian philosophy
• The Nyaya system of Aksapada Gautama
• The Vaisesika system of Maharshi Kanada
• The Samkhya system of Kapila Muni
• The Yoga system of Patanjali
• The Mimamsa system of Jaimini
• The Vedanta system of Badarayana Vyas
• The Bauddha system of Gautama Buddha
• The Jaina system of Mahavira
• The Carvaka system of Carvaka

Video Resource
• https://www.youtube.com/watch?v=Xjj6kp_D49s

COMPARISON OF INDIAN ETHOS WITH
WESTERN THOUGHT
Indian Ethos Western Thought
The origin can be traced back to the Vedas The origin can be traced back to Plato and Aristotle’s period and
and Upanishads. went through a long process before reaching its present form,
which is called Modern ethical theories.
Focus is on understanding moral rules, right Aristotle first categorized human beings into three groups based
and wrong, and following these codes of on their moral aptitude- intuitive, intellectual, and moral- and
conduct so that harmony is created in life, argued that each group must follow a different path toward
with oneself and with others around us. virtue. These philosophers believed that everyone was born with
Indian ethics revolves around principles like certain natural virtues and tried to live up to these personal ideals
Ahimsa (non-violence), Satya (truthfulness), in their day-to-day lives.
Asteya (non-stealing), etc.

WESTERN THOUGHT

Eastern philosophy tends to emphasize more Western philosophy gives more weight to individual
the role of tradition and custom in guiding autonomy and free will.
ethical behavior.
Eastern approach relies more on intuition. Western approach relies heavily on logic
Eastern approach focuses on the process. Western approach focuses on achieving results

WESTERN THOUGHT
From the Indian perspective, it is said that there are Yamas In the western perspective, ethics, moral
and Niyamas, which can be thought of as moral guidelines philosophy and principles of a person or an
for life. The goal of these rules is to create an ethical organization concerning their behaviour
society in which people live peacefully together without towards others, whether implied or explicitly
sacrificing their individuality or violating each other’s stated by them.
rights as human beings. In Indian tradition, there is no
separate science for studying ethics. Ahimsa
(nonviolence), satya (truthfulness), asteya (non-stealing),
brahmacharya (abstinence), aparigraha (non-
accumulation) constitute the five yamas, whereas soucha
(internal and external cleanliness), santosha (being happy
and content), tapas (penance), swadhyaya (self-study) and
ishvarapranidhana (surrender to the higher power)
constitute the 5 niyamas.

WESTERN THOUGHT
Similarity believe in reincarnation;
 emphasize compassion and helping other;
Everything is connected

AIMS OF HUMAN LIFE - PURUSHARTHAS
“May your life be simple and pure so you know only beauty. May
your mind be clear and quiet so you speak only of Truth. May your
heart be filled with love and compassion so you radiate Light to all
you meet. May all you do be blessed with Divine Grace.”
Swami Chinmayananda

• Purushartha means object of human pursuit.
• It refers to the four proper goals or aims of a human life.
• The four puruṣārthas are Dharma (righteousness, moral

values), Artha (prosperity, economic values), Kama (pleasure,
love, psychological values) and Moksha (liberation, spiritual
values, self-actualization).
• The path to liberation or enlightenment of Moksha is supported by the interaction
of Dharma, Artha, and Kama.
• All four Purusharthas are important, but in cases of conflict, Dharma is considered
more important than Artha or Kama.
• There is inherent tension between active pursuit of wealth (Artha) and pleasure
(Kama), and renunciation of all wealth and pleasure for the sake of spiritual
liberation (Moksha). Proposed solution - "action with renunciation" or "craving-free,
dharma-driven action", also called Nishkama Karma.
• Moksha is as the parama-puruṣārtha.

RELEVANCE OF PURUSHARTHAS
• Professional Ethics: In the modern world, the concept of Dharma is often linked to
professional ethics and responsibilities, guiding individuals in making ethical choices
in the workplace.
• Financial Planning: Artha principles are relevant to financial planning, emphasizing

the importance of responsible wealth management and financial security.
• Mental Health and Well-being: Balancing Kama with Moksha can enhance mental
health and well-being by promoting mindfulness, self-awareness, and inner peace.

What does Pancha Kosha mean?
• Derived from the Sanskrit terms pancha, meaning "five"

and kosha meaning "sheath" pancha kosha refers to the concept in
yoga philosophy that there are five layers of awareness through which
all experience is filtered.
• At the center of these five layers is atman, otherwise known as the
true self. An individual’s unique perspective of reality is believed to
come from identification with each of the five koshas, and the path of
yoga can help to heighten understanding and awareness of these
sheaths.

• Annamaya kosha (the food sheath) - the outermost
kosha, referring to the physical body which needs
food and nourishment to thrive. It is believed to be
the most vulnerable kosha, since issues with the
physical body can manifest as imbalances in the other
layers.
• Pranamaya kosha (the sheath of vital life force
energy) - closely connected with annamaya kosha,
this sheath is responsible for animating the physical
body. Pranamaya kosha is composed of prana (life
force energy) and is greatly influenced
by pranayama (breathwork).

• Manomaya kosha (the mental or psychological sheath) -
referring to the aspect of the mind which governs
perception of the world. Manomaya kosha is where one's
sense of Self develops, along with the habits of thinking
that influence behaviour. Mindfulness is the most
effective way of influencing the manomaya kosha.
• Vijnanamaya kosha (the intellect sheath) - this sheath is
the seat of intuition, connected to inner wisdom and
deeper states of consciousness. It is also responsible for
inner growth and authenticity, and is impacted by all
aspects of yoga.
• Anandamaya kosha (the bliss sheath) - otherwise known
as the bliss body, this kosha is the closest to atman. It
transcends the logical, thinking mind, providing an
experience of unity with universal consciousness. Daily
meditation can help to connect practitioners with
anandamaya kosha
PANCHKOSHAS AT WORKPLACE : In Indian ethics, the Pancha Koshas are
often used as a tool for personal growth and self-realization. By
understanding and developing each of these layers, one can reach a state of
wholeness and inner harmony.
1. Manomaya Kosha (Mental Sheath):
a) Emotional Intelligence: Emotional intelligence is an important aspect of Indian ethics,
and it is closely related to Manomaya Kosha.
b) Stress Management: Stress is a common issue in the workplace, and it can have a
significant impact on mental health and well-being.
2. Vijnanamaya Kosha (Intellectual Sheath):
a) Ethical Decision Making: Ethical decision-making is an important aspect of Indian
ethics, and it is closely related to Vijnanamaya Kosha.
b) Leadership Development: Employers can provide leadership development programs
that help employees to develop their intellectual and analytical skills.
c) Professional Development: This can include training, seminars, and workshops that
help employees to stay up-to-date with the latest developments in their industry.

3. Anandamaya Kosha (Bliss Sheath):
a) Positive Work Culture: A positive work culture is important for promoting
a sense of purpose and fulfillment in the workplace.
b) Employee Recognition and Rewards: Employee recognition and rewards
can help to promote a sense of fulfillment and satisfaction in the
workplace.
c) Work-Life Balance: Maintaining a healthy work-life balance is
important for promoting overall well-being, including a sense of
purpose and fulfillment

Panch Koshas and Human Values
• The five values of truth, righteousness, peace, love and non-violence are
related to different inner instruments of the body.
• The value of truth is expressed through speech or words.
• The value of righteousness is expressed through the body. This is related to
the physical sheath.
• Peace can be experienced only in the mental plane. For satya, dharma and
shanti one has to purify the instruments of speech, body and mind.
• Love comes out of the mental and bliss sheath.
• Non-violence comes from bliss sheath. Love (prema) flows as an
undercurrent in all the inner instruments and purifies them. So all the five
values are related to the five sheaths:

Five Human Values and Five Koshas
• Shanti (peace) comes from Manomaya kosha : The principle of inner
peace and harmony, achieved through meditation and spiritual
practice.
• Satya (truth) comes from Vijnanamaya kosha : The principle of
truthfulness and honesty, in both speech and action.
• Dharma (duty) comes from Annamaya kosha : The principle of
righteousness and duty, encompassing ethical behavior and moral
obligations
• Prema (love) comes from Praanamaya and Manomaya kosha
• Ahimsa (non-violence) comes from Anandamaya kosha

Indian View of Total Quality Management
• TQM, in the Indian context, also stands for total quality of mind.
• It is obvious that the focus of the original TQM philosophy is on areas of improvement rather than
on framing an individual when things go wrong or on adopting a temporary ‘fix it’ approach.
• In The New Economics for Industry, Government, Education (1993), Dr. J. Edward Deming, the
American statistician who laid the foundation for the TQM movement in Japan, states: ‘The first
step is transformation of the individual.
• Once the individual understands the system of profound knowledge, he will apply its principles in
every kind of relationship with other people. He will have a basis for judgment of his own
decisions and for transformation of the organisations that he belongs to.

Indian View of TQM
• In Indian context, TQM indicates that mind is the key factor of total excellent performance in any
organization. It gives the direction to the Management to establish vision mission, business definitions. It is
the intellectual strength of human beings which control the quality of human resources and processes.
Quality of mind is related to thought process, perception, attitude, and implementation activity which
maintain the quality of products and services.
• A perfect human being is one who accepted everyone as a part of himself/herself as an individual. Such a
quality in any organization can best establish TQM.
• Certain factors that contribute to quality in person:-

• Attitude of a person towards work.
• Co-operation from peers, seniors and sub-ordinates.
• His / Her leadership skill.
• Top management
• His / Her family, mentor and ideals

• New TQM model - Mani, Murugan and Rajendran, state that Thiruvalluvar, a saint from
Tamilnadu, who authored Thirukkural, had dealt with the subject of making profit in a
righteous manner. While wealth earned through virtue and morals would bring
prosperity to an individual and society, lack of it would create trouble. Furthermore,
property acquired by fraud would perish.
• Scriptures speak about nishkama karma and sakama karma – meaning, ‘detached
involvement’ and ‘attached involvement’
• Jnana Chaksu and the concept of ‘Brain Stilling’ can help solve problems which
otherwise seems to be beyond grasp of even the most well known problem solving
tools.
• Karma Yoga of all workers in an organization will guarantee internal as well as external
quality.
• Yogah Karmasu Kaushalam (excellence in work) guarantees total employee
involvement. Indian ethos gives the key to effective motivation, which is a key
requirement in achieving total quality

Attributes of Detached Involvement and
Attached Involvement
Detached Involvement Attached Involvement
Psychological energy conservation Psychological energy dissipation (burnout)
Reactionless actions Reactionful actions
Inner autonomy – Self-efficiency – Abundance Dependence on external anchors –
mentality Comparison – Lack mentality
Be in the world, but not of it Be in the world and also of it
Work commitment Reward commitment
Life enrichment Job enrichment
Work is an offering to divine Competitive rivalry

Indian View of TQM
• In India TQM can be viewed as an extension of the gunas model –
• Sattva – purity, clarity and truthfulness
• Rajas – passion, energy and action
• Tamas – inertia, stability and grounding

• Sashkin and Kiser have defined TQM as “Creating an organizational culture
committed to the continuous improvement of skills, teamwork, processes,
product and service quality, and customer satisfaction”. TQM stresses
three principles: customer satisfaction, employee involvement, and
continuous improvements in quality, which some refer to as the quality
trilogy. TQM is also said to be based on four fundamental commitments:
1. Commitment to the customer’s total satisfaction
2.Commitment to understanding and improving the organization’s processes
3. Commitment to employee improvement
4. Commitment to data-based decision making

Challenges of TQM
• TQM a challenging task, it is need to assume an all-encompassing character

everyone in the organization, from the topmost executives to the employees at the
bottom-most level are required to get involved in the TQM process.
• It is devised at the top management level but implemented at all levels of
organization and aims at satisfying not only the external customers but also the
internal customers.

Credos that influence India’s work ethos
1. Paropakaaraartham idam sareeram
2. Atmano mokshartham jagat hitayacha
3. Yagnayacharatah karma
4. Parasparam bhavayantah sreyah param avapsyatha
5. Yogah karmasu kaushalam
6. Satyam naasti paro dharmah
7. Sva-dharme nidhanam sreyah
8. Na hi kaschit ksanam api jatu tisthaty akarma-krt

1. Paropakaaraartham idam sareeram : All the
elements of nature perform their activities without
any calculation or expectation of reward or
appreciation. A tree produces fruits without
expecting rewards. It suggest that the human body
is intended to do only good and serve others.
2. Atmano Mokshartham Jagat Hitayacha : For the

liberation of the self and the good of the world. This
verse from the Rig Veda says that our actions are to
be guided by their relation to the world. The work
ethos of this culture focuses on the balance between
the individual and the society.

3. Yagnayacharatah Karma : Refers to the aspect that work has to
be done in the spirit of yagna (sacrifice).
4. Parasparam Bhavayantah Sreyah Param : ‘May we assist and

satisfy and please one another to attain the highest good and
welfare of all’. This suggests that working towards the highest
good and welfare of all is also referred in the ethos of looking
at the world as one family, commonly referred to as vasudaiva
kutumbakam.
5. Yogah Karmasu Kaushalam : Dexterity and excellence in action

are yoga. Once, a student asked his spiritual master on how
progress could be measure while practicing spiritual
sadhana. The master replied, ‘Once one takes to sadhana,
one should regard everything as spiritual.

6. Satyam Naasti Paro Dharmah : No dharma is higher
than the truth. Sri Sathya Sai Baba adds, ‘Never go
back on your word. All worship, meditation and
sacrifice are a waste if you renege on your word.
7. Sva-dharme Nidhanam : No duty is ugly, no duty is
impure. Performance of one’s duties in the right
manner, and at any station in one’s life, without any
attachment to their outcome, can lead one to the
highest realisation.
8. Na hi Kaschit Ksanam Api Jatu Tisthaty Akarma-krt :
Due to the influence of the latent qualities, we cannot
– even for a moment – remain without doing work.

Video Resource
• https://www.youtube.com/watch?v=gTBjUBRHgT8

CREDOS OF INDIAN WORK ETHOS
India has a diverse and rich cultural heritage, and its work ethos is shaped by
various factors such as religion, social norms, and traditions. Here are some
common credos of Indian work ethos:
• 1. Karma: The concept of Karma plays a significant role in Indian work ethos. It
suggests that one's actions determine their destiny. Therefore, people are
encouraged to work hard and perform their duties with sincerity and dedication.
• 2. Dharma: Dharma refers to one's duty or moral obligations. Indian work ethos
emphasizes fulfilling one's duties and responsibilities, whether it is towards
family, society, or the country.
• 3.Time management: Time is considered precious in Indian culture, and
punctuality is highly valued. Indians believe in the saying, "Time is money," and
wasting time is considered disrespectful.

CREDOS OF INDIAN WORK ETHOS
• 4. Respect for hierarchy: Indians have a strong hierarchical structure, and respect
for authority is ingrained in the culture. Subordinates are expected to show
deference to their superiors, and elders are given utmost respect.
• 5. Teamwork: Indians value teamwork and collaboration. They believe that
working together towards a common goal leads to better results.
• 6.Hospitality: Indians are known for their hospitality and generosity. They believe
in taking care of their guests and colleagues, and this extends to the workplace
as well.
• 7.Perseverance: Indians are known to be resilient and persistent in their efforts.
They believe that hard work and determination can overcome any obstacle.
• 8. Learning and education: Education is highly valued in Indian culture, and
continuous learning is encouraged. Indians believe in the saying, "Knowledge is
power," and seek to expand their knowledge and skills throughout their lives.

Vedic Perspective of Stakeholder theory
• Stakeholder theory has broadened the view from exclusive focus on
profit of shareholders to questions such as “why does a firm exist”
and “for whom is the firm creating value”.
• Stakeholder theory considers all groups and individuals which
influence business decisions or who are influenced by it, including the
shareholders.
• if all managers treat their stakeholders with adequate care and
fairness, global social and environmental problems should
significantly decrease

Vedantic Concepts for Improved Stakeholder Relations:
1. Caring behavior with unselfishness and selflessness: individual

development of the personality from selfishness to unselfishness to
selflessness is seen as the prerequisite in order to overcome
challenges and for a more caring attitude towards stakeholders.
2. Truths of the Upanishads must be experienced through day-to-day
human interaction.
3. Selfless service in any field became the core spiritual practice.
4. “Work is worship”.

• Divinity. It follows that Divinity is an integral part of every activity
emanating from the human personality, and thus from the Vedantic
perspective is a critical facet of stakeholder management
• Caring thoughts is not sufficient, a caring attitude and subsequent

caring interactions with stakeholders needs to be embodied into the
personality

Vedic Perspective of Stakeholder Theory
• Vedic philosophy emphasizes the concept of interconnectedness and interdependence, where
everything and everyone in the universe is connected and our actions have a ripple effect on the
world around us.
• The Vedic perspective of stakeholder theory revolves around the concept of Sarva Loka Hitam,
which means "the well being of all stakeholders". This means that companies should strive to
work towards a structure that benefits all stakeholders such as customers, employees, suppliers,
shareholders, and the environment.
• The stakeholder theory in business emphasizes the importance of considering the interests of all
stakeholders in decision-making, including shareholders, employees, customers, suppliers, and
society at large.
• The concept of dharma in Vedic philosophy aligns with the stakeholder theory, emphasizing the
moral duty or responsibility of an individual or entity to act in accordance with their nature and
contribute to the well-being of the larger community.
• A Vedic perspective of stakeholder theory suggests that a company should prioritize the well-
being of all stakeholders involved in its business operations, including employees, customers,
suppliers, and society at large.

Karmic View of Capitalism
• The concept of Karma – deed/action is at the root of the Karmic view of
Capitalism. In Indian ethos, the individuals are responsible for their destiny
as their actions will have consequences in future.
• The karmic view of capitalism strongly holds the importance of ethics in
economic transactions. The karmic view holds that those individuals who
engage in honest and ethical business practices will be rewarded with
success and prosperity. Those who engage in unethical behaviour will
eventually suffer adverse consequences of the practices.
• The karmic view emphasizes the importance of using wealth for the greater
good of the society. Since wealth is a means to fulfil our worldly
obligations, it cannot be an end in itself but only an instrument.
• Spending wealth responsibly is another focus of the karmic view of
capitalism.

• Ethical Business Practices: Engaging in honest and ethical business
practices is important for long-term success and prosperity. For example,
Tata Group, one of India's largest conglomerates, is known for its ethical
business practices and commitment to social responsibility. The company's
founder, Jamsetji Tata, believed that business should be conducted in a
way that benefits society as a whole.
• Responsibility towards Stakeholders: Emphasizes the importance of
businesses fulfilling their obligations towards all stakeholders, including
customers, employees, suppliers, and shareholders. For example, Patanjali
Ayurveda, a popular Indian brand of natural products, operates on the
principle of "prosperity for all" and seeks to benefit all stakeholders
through its products and services.

• Using Wealth for the Greater Good: Wealth is seen as a means to fulfill
one's duties and obligations towards others. For example, Azim Premji, the
founder of Wipro, one of India's largest IT companies, has pledged to give
away 34% of his wealth to philanthropic causes. Similarly, the Birla Group,
another large Indian conglomerate, has established several charitable
trusts and foundations that work towards the betterment of society.
• Sustainability and Environmental Responsibility: Recognizes the importance
of the environment and natural resources. For example, ITC Limited, a
major Indian conglomerate, has made sustainability a core part of its
business strategy. The company has implemented several initiatives to
reduce its carbon footprint, conserve water, and promote sustainable
agriculture.

Lokasamgraha
• It means welfare of all, perform of one’s action not only for him but
also for others done by a disinterested manner or through Niskāma
karma. It is the ideal of performing duty for the holding together of
the people and wellbeing of humanity, social integration and peaceful
society
• The concept of Lokasamgraha is highly desirable for good moral and
social life that is why its relevance appears in present life and society
also.

• Lokasamgraha term is formed by two words ‘Loka’ and ‘Samgraha’ ,here
‘Loka’ means Man and ‘Samgraha’ means Holding together, hence its
literally meaning is holding of all people with a unitary principle of service
aim at the wellbeing of each and every people of the society. It means
performance of one’s action not only for himself but also for others in a
disinterested manner and performing duty for the holding together of the
people and wellbeing of humanity.
• Lokasamgraha or the welfare of the world as the motive and object of all
actions is special contribution of the Gitā to Hindu religious and social
thought. It follows naturally from the unattached action (Niskāma karma)
which is the central theme of Krishna’s teaching. If the action is to be
selfless and is to be without reference to the fruit thereof, then question
naturally arises-why should anyone persists in a course of action?
Lokasamgraha paradigm of leadership
• Man is not only a rational animal, but a social animal also; every society is conducted
by some ethical ideals and practical by such ideals , like Lokasamgraha, Niskāma
karma, Svadharma Vasudhaiva kutumvakama etc.
• Everybody should perform their duties to progress the world as harmony. Everybody
has a special quality and svadharma in the world and one must be recognize his own
duty to perform it in selfless nee manner, with the goal to render a peaceful living for
all i.e. Lokasamgraha. It brings to the notion of World Brotherhood and can make a
harmonious world.

RAJARSHI PARADIGM OF LEADERSHIP
• The Rajarshi Paradigm of Leadership is a concept from Indian
philosophy that describes a model of leadership based on the ideal of
a "philosopher-king" or "saintly king". The term "rajarshi" combines
the words "raja" (king) and "rishi" (sage), and refers to a leader who
possesses both political power and spiritual wisdom.
• The Rajarshi leader is characterized by humility, selfishness and deep
sense of service towards their people. Their innate sense of duty
guides them to be the custodians of the common good and work
towards well being of their subjects with a sense of responsibility.

RAJARSHI PARADIGM OF LEADERSHIP
• In Indian history, there are examples of leaders who embodied the Rajarshi
paradigm of leadership, such as Emperor Ashoka and King Janaka. These
leaders were known for their wisdom, compassion, and commitment to the
welfare of their people, and continue to be revered as role models in Indian
culture.
• The Rajarshi Paradigm of Leadership can also be applied in the workplace.
In the context of the workplace, the Rajarshi leader is a model of ethical
behavior and values, and works towards the well-being of their employees
and the organization as a whole.
• By applying the Rajarshi Paradigm of Leadership in the workplace, leaders
can create a culture of ethical behavior and values, where employees feel
supported and inspired to work towards the common good. This can lead
to a more harmonious and productive work environment, and ultimately
benefit the organization as a whole.
• https://www.youtube.com/watch?v=w3OBGQzOPxY

Atman and Brahman
• The teachers of the Upanishads point the way to a profound
realization: Atman, the inmost soul or breath of life, is also
Brahman, the ultimate reality that pervades the entire
universe. Reality beyond is also within.
For example One asks his student to bring him a fig.
• “Open it,” says the teacher. “What do you see there?”
• “Some very small seeds, sir.”
• “Open one of those small seeds. What do you see there?”
• “Nothing at all, sir.”
• “Truly from what you cannot see, the whole fig tree grows.
That is Reality. That is Atman. That art Thou.”

• Brahman underlies the whole universe. It is the life-force which is the
subtle essence of everything. One cannot see Brahman, as one
cannot see the inside of the tiny seed of a fig. But Brahman is there
and gives life to all, as the seed produces the fig tree. Whether inside
the fig seed or inside oneself, it is the same living source.

Atman and Brahman (self and SELF)
• In Indian ethics, the concepts of Atman and Brahman are central to understanding the nature of
reality, the purpose of human life, and ethical behavior.
• Atman refers to the individual self or soul. It is believed to be the eternal essence of an individual
that transmigrates from one body to another in the cycle of birth and death (samsara). Atman is
seen as distinct from the physical body and mind, and it is often described as being unchanging
and eternal. In Indian ethics, realizing the true nature of Atman is seen as the ultimate goal of
human life, as it leads to spiritual liberation and freedom from the cycle of birth and death.
• Brahman, on the other hand, is the ultimate reality and the source of all existence. It is the cosmic
consciousness or the universal spirit that pervades everything in the universe. Brahman is often
described as being infinite, eternal, and unchanging. In Indian ethics, realizing the identity of
Atman with Brahman is seen as the highest spiritual realization, as it leads to the realization that
all beings are ultimately one and connected.

Atman and Brahman
• These concepts have significant implications for ethical behavior in Indian ethics.
The pursuit of self-realization and the realization of the identity of Atman with
Brahman are seen as important ethical goals. Ethical behavior is also seen as a
means of achieving spiritual growth and promoting the well-being of others. In
the workplace, this can translate to employees seeking meaningful work that
aligns with their values and allows them to use their skills and abilities to their
fullest potential while also promoting the well-being of others.
• Atman – It is the individual soul which is a part of the universal soul. In the
workplace, this can be seen in the cohesive bond and connection between co-
workers. By recognizing that each individual has a unique Atman, but also belongs
to a larger team, the mutual support and collaboration can be fostered.
• Brahman – It is the universal soul and the ultimate reality. In the workplace, this is
visible that individuals are working together but for a purpose greater than their
individual goals. By aligning actions with the greater purpose, a sense of
fulfilment and meaning is achieved.

HUMAN DUTY IN THE BHAGAVAD GITA
Globally renowned as the jewel of India’s spiritual wisdom, Bhagawat GIta is Spoken by Lord
Krishna to Arjuna during the great war of Mahabharat.
Bhagavad Gita’s seven hundred concise verses provide a definitive guide to the science of self-
realization.
“So Arjuna, you are mistaken in your notion of 'I shall not act'. If everybody says 'I will not do',
then what will happen? Is this the example you wish people to follow?”

Chapter 2, Verse 47 mentions- You have only the right to work, not the
fruits of your effort. Do not regard yourself as the cause of the fruit of
action, nor should you be attached to inaction.
Verse 48– Perform your responsibilities or duties while letting go of

attachment and remaining even-minded in success and failure; this is what
yoga is all about.
Chapter 3, Verse 35 says-It is preferable to carry out one’s natural

tendency followed by obligation, even if it lacks merit than to properly
carry out another person’s specified work.
In chapter 18, verse number 40; it is given that there is no being on Earth or in another planetary system
without at least some modes of the material world. Even demigods, gods, or other types of creatures
from the higher world have some unique characteristics for the physical world. People use these modes
to conduct a variety of actions, which is why the Bhagawat Geeta has to clarify obligations
Succeeding verse number 41 says that the task they do or their innate characteristics or ways of nature
set each caste apart (Brahman, Kshatriya, Vaisya, or Sudra). As a result, caste is decided by innate natural
qualities rather than by birth.
Verse forty-two says that some people possess qualities like serenity, suzerainty of the mind and senses,
self-control, austerity—facing all challenges to fulfill sacred obligations—forgiveness, fairness, internal
and external sanctity, clarity of mind, sense, and behavior, faith in the veracity of the scriptures, god, life
after death, etc. These qualities are considered to be Brahman qualities, as is the study and teaching of
the Vedas and the scriptures, as well as wisdom, knowledge, and realization of truth. So they do their
duty according to their innate nature.

Verse forty-three ( Verse 43 ) states that the natural traits of the Kshatriya include bravery, heroism, splendor, power,
leadership, resolve, diligence, and daring in war, as well as administration and charity. Thus people should perform
their duties as per their natural traits.
Verse 44 mentions that the nature of work for Vaisyas is in agriculture, cattle rearing, trade, and business; the nature
of work for Sudras is in labor and services to others. So, human duty in the Geeta is explained that there are various
types and traits of people. Each of them should perform their duty according to their types and traits.
Thus, while explaining human duties in the Bhagavad Gita, it is clarified that each type of work is its own significance.
Each type of duty is unique. There cannot be a comparison among works. No work is greater and no work is smaller.
Verse 45– By performing one’s natural duty with dedication and sincerity, one can achieve accomplishment. Thus, to
attain supreme perfection one should not escape from the duty according to his nature. There is the teaching – how to
execute the duty.
Verse 46– The lord which is the origin of everything and every being, by whom the universe is pervaded, should be
worshipped with the performance of the duty. Every single work, duty, or activity one performs should be treated as a
worship of God, prayer, or work for God. When one does this naturally the process and result of deeds are offered to
the lord.

Verse 47– Even if our own natural obligation lacks good quality, it is preferable to agree to it over the
well-done duty of another because when a person fulfills a responsibility that is required by their
inherent nature, they are not subject to sin. Thus, the Geeta teaches us to perform our duty without
any judgment.
Verse 48– Every endeavor or work is hampered by some evil, just as smoke obscures fire, so one
should not abandon one’s basic duty even when it is filled with evil. No work is flawless, so it is
unreasonable to forego your own obligations and perform another person’s duties that are out of
nature for you.
Verse 49– One should maintain self-control, be detached from everything, and should not give too
much importance to material possessions and pleasures since doing so leads to the culmination of
inaction. This stage of renunciation is also known as the utmost perfectional stage. It is the level of
action- and reaction-freedom.

HUMAN DUTY IN THE BHAGAVAD GITA -
SWADHARMA

People have duties towards themselves, the nation, the parents and their gurus.
Swadharma is one’s natural duty based on one’s worldly position and mental disposition (talent & temperament).
• Swadharma is born with us (you are born with certain rights & duties – family, country
etc.)
• To disown one’s Swadharma is to disown oneself
• Only in harmony with it, can we move forward
• You should never lose sight of it
• Abandoning your Swadharma and pursuing adharma or paradharma is forbidden
• To discover and to follow Swadharma is the ideal of human life.
• One never becomes tired of one’s Swadharma.
• One’s Swadharma gives one maximum satisfaction and joy and finally leads to making the
mind quiet and still.
• Work, which leads to agitation, is not Swadharma
IMPLICATIONS - HUMAN DUTY IN THE
BHAGAVAD GITA
Importance of making informed decisions without attachment to the outcomes.
Modern leaders often face complex and uncertain situations - make decisions based on a deep understanding of
the situation, considering various perspectives, and being detached from personal biases and ego.
Self-awareness, ethical conduct, decision-making, continuous learning, and inspiring others are the pillars to
effective management.
Sri Krishna's first lesson to Arjuna is to train his mind to the notion of time that is essentially long term

IMPLICATIONS - HUMAN DUTY IN THE
BHAGAVAD GITA
There are four aspects to the definition of work that Shri Krishna articulates: (a) The doer has the
right to work (b) The doer has no control on outcomes/ fruits of action (c) The doer has no
control on the root causes of the fruits of action (d) There is no choice to revel in inaction

• https://www.youtube.com/watch?v=4O2JK_94g3Y

Case
Sushil is a successful industrialist with twenty three years career span.
He has built his success in cement, chemicals and paints. He has a
family and a successful personal life, but his busy schedule has started
to grate on his senses. Successful materially, he still feels a disconnect
and sense of discomfort about the meaning of his life. How can the
Purusharthas help him overcome this sense of meaninglessness?

Case
Param Index is a contract manufacturer for medicines, cosmetics and herbal
supplements. It has been doing extremely well. Mr Param had started this
business few years back because he saw the potential in quality
manufacturing, and the flexibility of having many clients. In pharma industry,
it is a standard practice to reveal if multiple drugs have been processed on a
single line, and many countries have stringent norms about not allowing this
to happen. Mr Param also works with clients who operate in several
countries. He notices that a lot of rival manufacturers will only maintain bare
minimum compliance and disclosure to get by legal authorities. Mr Param
faces a dilemma about whether he practices a greater transparency or only
follows the common trade standard in the pursuit of more profit. Examine
the situation from the perspective of –
(a) Karmic View of Capitalism
(b) Loksamgraha

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MODULE 3 – VALUES &

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• The Ashridge Model is a framework and tool for drawing up a mission

• It includes four dimensions for mission statements, namely strategy,

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• The fruits of their labor is a framework that has come to be known as

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• Strategy determines future actions, aligns the organization toward a common

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• Values determine behaviors and beliefs which in turn influence company

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Personal Ethics Professional Ethics

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Indian Ethos Western Thought

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• Purushartha means object of human pursuit.

• It refers to the four proper goals or aims of a human life.

• The four puruṣārthas are Dharma (righteousness, moral

• Moksha is as the parama-puruṣārtha.

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• Financial Planning: Artha principles are relevant to financial planning, emphasizing

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• Derived from the Sanskrit terms pancha, meaning "five"

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