30 Organisational Excellence and Ethos

1.      Learning Outcome

2.      Introduction

3.      Dominant Indian values

4.      Classification of Karmas

5.      Organisational effectiveness

6.      Success tips for organisational effectiveness

7.      Indian values, attitudes and behaviours for organisational effectiveness

8.      Summary

1.      Learning Outcome:

After completing this module, the students will be able to learn about the following:

• Dominant Indian Values Classification of Karmas
• Organisational effectiveness
• Success tips for organisational effectiveness
• Indian values, attitudes and behaviours for organisational effectiveness

2.  Introduction

Indian philosophy has strong moorings in our values and teachings of the Vasudhev Kutumbakam and Sarve Bhavantu Sukhinam and Sarav Dharam Sambhava in our holy scriptures. In fact, the Indian philosophy is complete treasure of wisdom for human beings to live life fruitfully and holistically in this world. Indian thoughts are of global approach since immemorial times. Though many people says that globalisation of business is a recent phenomenon but Indians have adopted such thoughts since ages. With the basic paradigm of the soul, a true believer of Indian thoughts would never see any dichotomy between his own self and others. So this is widespread in the sense of unity of souls that Indian scriptures also explain about unit of all forms and they are not confined to only human beings. The managers should also have a global perspective and respect for all human beings.

3.    Dominant Indian Values

Since ancient times, Indian thoughts and value system have always shown light to the rest of the world. The Indian scriptures contain very practical approach to life and give us a very clear cut definition and guidelines on the performance of Karma, i.e. rightful action. Detached actions of the managers make them more socially responsive and responsible. In the ancient times, the Vedic Scriptures have given message of making human life most enjoyable and blissful to the humans. In India, the enjoyment is not confined to acquiring material comforts rather enjoyment extends much beyond the worldly and sensual pleasures and culminates in its highest level of form of bliss. Indians have also never ignored the success of material life. The main dominant Indian values are explained as below:

i.  The great Spirit of Life from Indian Philosophy

In terms of philosophical moorings, which traditions have been enshrined in the following ideals:

a. “Sarva Dharam Sambhava”- it means to give equal respects for all religions.

b. “Ekla Chalo Re” – it means when no one responds to your call, even hten we should mach on alone for the cause.

c.  “Vasudhev Kutumbakam”- it means feeling for the entire universe as a global village.

d.“Sarvajan Hitay Sarvajan Sukhay”- it means bliss in the happiness of all.

e. “Sarvodaya”- it means good and development for all.

f. “Antodaya” – it means prosperity if the poorest.

g. “Atithi Devo Bhava”- it means to welcome the guests as he is like God.

These are the prime and the most focused duties and virtues of the individuals in our society as they are defined in our ancient scriptures.

ii.  Institution of Family

The institution of strong family is central to Indian philosophy. One should respect his family. Family is the first unit of the society that prepares us to face the rough life ad provides strength to face the storms of life. A family is the best shelter and the anchor in the world where one learns about how to live with other people/ it also supports in bad and tough times. It enriches and fills you with the boundless energy. Thus, it is very important to nurture the family well. Family is the microcosm of the society. It is the first social unit with which the qualities of head and heart are developed. A true family grows and moves through the life together. Family values represent the core values and guidelines that the parents and family members hold in high regard for the well-being of the family. Sincere family feelings are core heart feelings and they are the basis for the true family values. Family gives necessary support and security and also act as the buffer against external problems. A family made up of secure people generates magnetic power that can get things done very easily. They are the hope for real security in a stressful world.

iii. Theory of Karma

Karma means rightful and dutiable action which is the base of the Indian philosophy. The theory of karma is very important in the Indian philosophy. Karma in Hinduism is also considered originated law. Much Hindu’s see God’s direct involvement in this process, while others consider this as natural laws of causation sufficient in explaining the effects of karma. It is nor fate, for humans it is creation of their own destiny. According to Vedas, if one sows goodness, one will reap goodness; and if one sows evil, then one will reap evil. It refers to the totality of our actions and their associated reactions in the present and the previous lives, all this determines our future. The conquest of karma lies in the intelligent action and dispassionate response.

There is one example found in Bhagwad Gita. In this epic, Arjuna is preparing for the battle where the enemies are his own family members. He is terrified and nervous so much so that he puts his weapons down and decides not to fight. His charioteer, Krishana who is avatar of God, explains Arjuna that the concept of Dharama (duty) among other things and makes him see that it is his duty to fight against injustice. The whole of Bhagwad Gita within Mahabharata is a dialogue between these two on the aspects of life including morality and a host of other philosophical themes. The original Hindu concept of karma was later enhanced by several other movements within the religion. One begets in four ways, through thoughts, words, one’s actions and actions others do under one’s instructions. Everything that one has ever thought, spoken, done or caused is karma. We lose the ability to do karma after death. Actions executed consciously weigh heavier than those performed unconsciously. Like is poison taken unintentionally also affects, similarly the actions caused unintentionally gives the appropriate karmic effects. Through the positive actions, pure thoughts, prayers, mantras and meditation, we can solve the influence of the karma in the present life and turn the destiny for the better. We humans have the opportunity to speed up our progress with the practice of good karma. We produce negative karma because we lack knowledge and clarity.

iv. Buddhists theory of Karma

Karma is the law of moral causation. The theory of karma is the fundamental doctrine of Buddhism. This belief was explained by Buddha and formulated the doctrine in complete form which we have today. The inequality of mankind has cause or is purely accidental. No sensible person would think of contributing to this and this diversity to pure accident. In this world, nothing happens to a person that he does not deserve for some reason. According to Buddhism, this inequality if sue to not only heredity, environment, nature and nurture but also due to karma. In simple words, it is the result of our past actions and our own present doings. We are ourselves responsible for our own happiness and misery. The heaven and hell are created by our own doings.

4.   Classification of Karmas

Karmas can be classified according to various parameters. Some of them important classifications are as follows:

A. Functional classification

Karmas can be classified into different functions and mainly in four main kinds:

Reproductive karma: It is stated that every birth is conditioned by a good or bad karma in the past which is predominated at the moment of death. Karma that conditions the future birth is known as reproductive karma. Death is considered as a temporary phenomenon. It is the last thought life which is technically called reproductive karma that determines the state of a person in his subsequent birth. The pain and happiness which a person experiences in the course of one’s lifetime are the consequences of the reproductive karma.

Supportive karma: It is that which comes near the reproductive karma and supports it. It is neither good nor bad and it assists and maintains the action of the reproductive karma in the lifetime of a person. A moral supportive karma assists in giving health, wealth, happiness to the being born with a moral reproductive karma; on the other hand, assists in the giving pain, sorrow, etc. to the being born with the immoral reproductive karma.

Counteractive karma: This karma tends to weaken, interrupt and retard the fruition of the reproductive karma. For example, a person born with a good reproductive karma may be subject to various ailments thus preventing him from enjoying the blissful results of his good actions.

Destructive karma: According to the law of karma, the potential energy of the reproductive karma could be nullified by a mere powerful opposing karma of the past which may quite unexpectedly operate just as a powerful counteractive force can obstruct the path of flying arrow and bring it to the ground. Such an action is called as destructive karma.

B.  Classification based on basis of priority

There is another classification of karma according to the priority of effect:

Weighty karma: This is either weighty or serious. It may be good or bad. It produces its results in its life or in the next life for certain. If good, it is purely mental otherwise it is verbal or bodily.

Death-proximate Karma: This is the karma which one does or remembers immediately before the moment of dying. Owing to the great part it plays in determining the future birth, much importance is given to the deathbed karma. The customs of reminding the dying man of good deeds and making him do good acts on his death bed still prevails in Hindu and Buddhist societies.

Habitual karma: It is that karma which habitually performs and collects and for which one has great liking. Habits whether good or bad, become one’s second nature, tending to form the character of person.

Reserve karma: It means because done all actions belong to this category. This is the reserve fund of karma of a particular human being.

C. Classification on the basis of time effectiveness

There is another classification of karma according to the time in which the effects are worked out:

Karma immediately effective Karma subsequently effective Karma indefinitely effective Karma ineffective

D. Plane classification of karma

The last classification is according to the plane in which the effect takes place, namely, evil actions which may ripen in the conscious planes.

5.   Organisational effectiveness

Organisational effectiveness is about each individual doing everything they know how to do and doing it well. In other words, organisational efficiency is the capacity for an organisation to produce the desired results with a minimum expenditure of energy, time, money and resources both human and material. Organisational effectiveness is the concept of how effective an organisation is in achieving the outcomes the organisation intends to produce. Organisational effectiveness groups in organisations directly concern themselves with several key areas. The organisational effectiveness points towards effective, prudent and strategic use of resources- human, financial and technological resources for creating competitive advantage. The organisational effectiveness can be defined as the efficiency with which an association is able to meet its objectives. The effectiveness of the business constitutes its ability to perform a function with optimal constitutes its ability to perform a function with optimum level of input and output. Companies use organisational effectiveness to measure any number of things, from the relationship between manufacturing processes and production volume. The main measure of organisational effectiveness for business will generally be expresses in terms of how well its net profitability compares with its target profitability. Additional measures might include growth data and the results of customer satisfaction surveys.

6.    Success tips for organisational effectiveness

The following are some of the tips for the organisational effectiveness:

Always strive for excellence: In the world of tomorrow, just bring good is not enough. Being the best in the country is not enough, one has to be the best in the world. One has to continuously try to raise his standard and bar.

Learn to work in teams: The challenges ahead are so complex that no individual can face them alone. Unless there is strong network of people with contemporary skills, there will be restrictions on our own limitations.

Take care of yourself: The stress that a young person faces today while beginning his or her career is the same as the last generation faced at the time of retirement.

Along with the mutual alertness, the physical fitness will also assume a great importance in your life. You must develop your own mechanism for dealing with stress.

Persevere: Finally, no matter what is decided n your life, you must persevere. It is also found that if the person remains true to what he believes in, then he can surmount every difficulty that comes in the way. Perseverance can make miracles happen.

Have a broader social vision: Our life becomes fruitless if we do not keep the social vision in sight, whatever is done; the society becomes a part of it.

7.  Indian values, attitudes and behaviours for organisational effectiveness

There are many important values, attitudes and ethics that manifest the behaviour pattern and moreover these are also enshrined in the Indian scriptures and these have been imbibed in by a majority of business organisations to increase the organisational effectiveness. Some of these important values, attitudes and ethics are as follows:

Co-operation: Co-operation is the main thing in the organisation’s success. It fosters closer ties and it is highly valued. The value placed in the cooperation is strongly rooted in the past; hence cooperation was necessary for the survival of family and group. Due to strong feelings in the group, the competition in the group is rare. The sense of the cooperation is strong in many tribal communities that democracy means consent by consensus not by majority rule.

Group harmony: Groups float and thrive on harmonious relationship. Emphasis is placed on the group and the importance of maintain harmony within the group. Most Indians have a low ego level and strive for anonymity. They stress the importance of personal orientation than task orientation. The needs of the group are considered over those of the individuals.

Modesty: Modesty is a great virtue which takes care of emotions of others. The value of modesty is emphasised. Even when one does not well and achieves something, one must remain modest.

Dignity: Personal dignity should be accorded due consideration in any organisation.

Value is placed on respect for an individual’s dignity and personal autonomy. People are not meant to be controlled. One is taught not to interfere in the affairs of another.

Indians support the rights of an individual and one does not volunteer advice until it is asked for. A conflict in these essential values in evident on circumstances in which people resist the involvement of outsiders in their affairs.

Patience: It is well said that patience always pays and gives you rich dividends. To have the patience and ability to wait is quietly is considered a good quality among Indians. Evidence of this value is apparent in delicate, time consuming works of art.

Generosity: A generous heart is always valued and welcomed. Generosity and sharing are greatly valued. Most Indians freely exchange property and food. The respected persons not one with large savings, but rather one who gives generously. Individual ownership of material properly exists but is sublimated.

Indifference to ownership: Goodness of person is more important than material acquisitions. Acquiring material goods merely for the sake of ownership of status is not as important as being a good person. This was a value held by many persons in the times past. The person who tried to accumulate the goods was often viewed with suspicion or fear.

Indifference to savings: Indifference to savings is another point for consideration. Traditionally, Indians have not sought to acquire savings account, life insurance policies and like this. Most other needs like food, shelter, clothing and land were available in abundance, and little need existence to consider savings for the future. In India, where sharing was a way of life emphasis on saving for one’s own benefit was unlikely to be found.

Indifference to work ethics: Indians are satisfied lot believing the philosophy of Purushartha. The puritan work ethic is foreign to most Indians. In the past, with the nature providing one’s needs. Little need existed to work for the sake of working. Since material accumulation was not important, one worked to meet immediate, concrete needs.

Moderation in speech: Careful speech is the hallmark of Indians. In India, talking just for the sake of talking is discouraged. In social interactions, Indians emphasise the feelings or emotional content rather than the verbal. Ideas and feelings are conveyed through the behavior rather than speech. People often speak slowly, quietly and deliberately. The power of the words is understood and therefore, one speaks carefully and choosing words judiciously.

Careful listening: Indians are generally good listeners and being a good listener they are highly values. Because Indians have developed listening skills they have simultaneously developed a keen sense of perception also that detects insincerity. The listening skills are emphasised, since Indian culture was traditionally passed on orally, storytelling and oral recitation of the tribal history and teaching lessons were also an important source of recounting.

Careful observation: Indians are perceived to be meticulous observers. Most of the people have sharp observational skills and note fine details. Similarly, the non verbal messages such as facial expressions, tones of voices are also easily perceived. Indians tend to have easily perceived ideas and feelings through behavior.

Permissive child rearing: In India, it is not only parents who up bring the child but there is involvement of whole family in the upbringing of the child. Traditional Indian child rearing practices are labelled permissive in comparison to the other standards. This misunderstanding occurs primarily because the Indian child reading is self exploratory rather than restrictive. The children in India are raised in the atmosphere of love. A great deal of attention is given by the relatives also along with mother and father. The child is usually with relatives in all situations.

8. Summary

Indian philosophy has strong moorings in our values and teachings of the Vasudhev Kutumbakam and Sarve Bhavantu Sukhinam and Sarav Dharam Sambhava in our holy scriptures. In fact, the Indian philosophy is complete treasure of wisdom for human beings to live life fruitfully and holistically in this world. Indian thoughts are of global approach since immemorial times. Though many people says that globalisation of business is a recent phenomenon but Indians have adopted such thoughts since ages. With the basic paradigm of the soul, a true believer of Indian thoughts would never see any dichotomy between his own self and others. So this is widespread in the sense of unity of souls that Indian scriptures also explain about unit of all forms and they are not confined to only human beings. The managers should also have a global perspective and respect for all human beings. Since ancient times, Indian thoughts and value system have always shown light to the rest of the world. The Indian scriptures contain very practical approach to life and give us a very clear cut definition and guidelines on the performance of Karma, i.e. rightful action. Detached actions of the managers make them more socially responsive and responsible. In the ancient times, the Vedic Scriptures have given message of making human life most enjoyable and blissful to the humans. In India, the enjoyment is not confined to acquiring material comforts rather enjoyment extends much beyond the worldly and sensual pleasures and culminates in its highest level of form of bliss. Indians have also never ignored the success of material life. Organisational effectiveness is about each individual doing everything they know how to do and doing it well. In other words, organisational efficiency is the capacity for an organisation to produce the desired results with a minimum expenditure of energy, time, money and resources both human and material. Organisational effectiveness is the concept of how effective an organisation is in achieving the outcomes the organisation intends to produce. Organisational effectiveness groups in organisations directly concern themselves with several key areas.

Suggested readings and references

• Pramod Sharma, “Business Ethics and Corporate Values: An Indian Perspective”,Ravintanaya Publications, Shimla
• S.K. Bhatia, “Business Ethics and Corporate Governance” Deep & Deep Publications,New Delhi
• A.C. Fernando, “Business Ethics and Corporate Governance” Pearson Publications
• SB Gogate, “Human Values & Professional Ethics”, Vikas Publishing House, NewDelhi.
• Harris & Hartman, “Organizational Behavior” Jaico Publication House, 2002