This document discusses values and culture. It defines values as the core of personality that strongly affects behavior in judgmental and relatively stable ways. Culture is defined as learned, shared patterns of behavior. The document outlines various classifications and sources of values, including individual, social, and religious influences. It also discusses Hofstede's framework for assessing cultural values like individualism/collectivism and uncertainty avoidance. Key values in Indian culture discussed include respecting individuals, cooperation, and purification of mind. Values that East and West can learn from each other are also outlined.

1. What areValues?

2.  Core of personality.
 Strong force affecting
behaviour.
 Judgemental in nature.
 Content and Intensity
Attributes.
 Dynamic, not static.
 Relatively Stable and
Enduring.
 Separate Hierarchy of
values forming various
value systems.

3. Sources ofValues
Fellow Workers
Family
Friends
The Law
Regions of
Country
Profession
Employer
Society at Large
Religious
Beliefs
The Individual
Conscience
Culture

4. Classification ofValues
According to Edward Spranger, there are
six types of values:
 Theoretical
 Economic
 Aesthetic
 Social
 Political
 Religious

5. According to Rokeach, depending on
nature, values can be of two types:
 Terminal
 Instrumental

6. Urban suggested values like :
 BodilyValues
 Economic
 Values of Recreation
 CharacterValues
 AestheticValues
 IntellectualValues
 ReligiousValues

7. Types of
values
Temporal
Cultural
Political
Economic
Corporate
Social
Universal
Human
Moral
Spiritual

9. Essence ofValues

10. Breathe in Love
Spread Love

11. Hands in Society
 Hands in Society
◦ Live WITH others
◦ Live FOR others

12. Heart in work
Work
wholeheartedly
which is acceptable
to your heart.

13. Head in forest
Live in calm and peace with
Selflessness.

14. KeyValues rooted deep in Indian Culture
and Society
 The individual must be respected
 Cooperation and trust
 Jealousy is harmful for mental health
 Purification of mind
 Top quality product or service
 Work is worship
 Containment of greed
 Ethico-moral soundness
 Self-discipline and Self-Restraint
 Customer Satisfaction
 Creativity
 Inspiration to give
 Renunciation and detachment

15. CULTURE

16. Culture
 Crosby defines culture as patterns of behaviour, which
suggests some sort of naturally accruing patterns of
structure and repeatability.
 Juran defines culture as the creation of values, beliefs
and behaviour necessary for success, which suggests
culture is an entity man creates to meet the needs of
the group at the time according to a large body of
knowledge.
 Hofstede observed culture is the collective
programming of the mind, which distinguishes the
members of one group pr category of people from
those of another.

17. Characteristics of Culture
 Learnt
 Shared
 Continuous – passes from 1 generation to next
 Symbolic – use one thing to represent another
 Integrated – inter related, inter dependent, change in leads to change
in another
 Adaptive – adaptability, creative, innovation, imagination
 Regular – use of common language, terminology and accepted form
of behaviour
 Norms – distinctive standards of behaviour
 DominantValues – advocated and accepted
 Philosophy – policies concerning beliefs & standards of
performance, attitude, behaviour, conduct
 Rules – formal and informal

18. Components of Culture
CULTURE
CUSTOM
SOCIAL
ORGANISATIO
N
ART
WAY OF LIFE

20. Values in Indian Culture and
Management
 Basic fact of life
◦ Naturally and instinctively desire to be happy
◦ Overcome suffering
 Yet we undergo painful experiences.Why?
 Perceiving and relating to others

21. At the root of this life Buddhism identified
following four false views :
FalseView Reality
 Eternal and Permanent
 Pleasurable and true
sources of Happiness
 Tend to apprehend as pure
and desirable things
 Tendency to project a
notion of real existence
upon events and things
 Impermanent and Transient
 Sources of dissatisfaction
and suffering
 Impure
 Lack any such autonomy

22. Values in Indian Culture and
Management
 Fundamentally flawed views of reality lead
to certain false ways of relating to the
world and to oneself, which in turn leads
to confusion, misery and suffering.
 Indian culture is very rich in values which
if practiced lead to success, prosperity
and peace.
 Some are presented in value tree as
follows:

24. ValuesAcross Culture
Individualism versuscollectivism
Quantityof lifeversus qualityof life
Uncertaintyavoidance
Long-term versus short-termorientation
Hofstede studied culturalvalues across 50countries
A frameworkfor assessingcultures;five value dimensionsof nationalculture…
A Powerdistance
B
C
D
E

25. Hofstede’s Framework forAssessing
Cultures

28. Hofstede’s Framework (cont’d)

31. Hofstede’s Framework (cont’d)

32. Uncertainty Avoidance
The extent to which people prefer order
and certainty, or uncertainty and
ambiguity.
The extent to which they feel
comfortable or threatened by which a
common good is perceived and tendency
and the willingness to work towards this.

34. Hofstede’s Framework (cont’d)

39. ValuesWest can learn from the East
 The individual must be
respected
 Cooperation and trust
 Jealousy is harmful for
mental health
 Purification of mind
 Top quality product or
service
 Work is worship
 Containment of greed
 Ethico-moral
soundness
 Self-discipline and Self-
Restraint
 Customer Satisfaction
 Creativity
 Inspiration to give
 Renunciation and
detachment

40. Values East can learn from the West
• Accountability
• Attitude to Corruption
• Believe in Best
• Civic and HygieneValue
• Don’t rationalise failures
• Environment Friendly
• Equality of Sexes
• ExtensiveTarget
• Independence
• Listen to better
performers
• National Service through
industry
• Professionalism in Dealings
• Proud of Work
• Public Apathy
• Quality Imperative
• Respect for the Public
Good
• Respect to Contractual
Obligation
• Time Conscious
• Unity and Solidarity

42. Values for Global Managers
 Pascale and Athos indentified
following main values :
National
Service
Fairness
Harmony and
Cooperation
Struggle for
Betterment
Courtesy and
Humility
Adjustment
and
Assimilation
Gratitude

43. Values for Global Managers
 Peters andWaterman indentified
following main values :
Being the Best
Importance of
details of
execution
People as
individuals
Superior
quality and
service
Innovators
Informality to
enhance
communication
Economic
Growth and
Profits

44. Values for Global Managers
 Globalisation has become a reality today.
 One of the major tasks of global
managers is to identify similar cultural
values and beliefs among host and home
countries.
 To make this internationalism a success
and fruitful to all it must practice certain
values as follows:

45.  Secularism
 International Cooperation
 Peaceful Coexistence
 Pursuit of Excellence
 Quality
 National Integration Policy
 ScientificTemper
 Protection of the environment
 Common cultural Heritage
 Equality of the sexes
 Removal of economic and social barriers
 Unity and Solidarity
 Respect for local cultures
 SocialValues
 EnvironmentValues

46. Leading forces of Globalisation
Technology
Trade

47. UNIT 2
Ethics

48. Concept
 Ethics are behavioural norms or patterns that
spring from one’s view of good or bad, right
or wrong. It is an activity based concept.

49. Concept
 Ethics and morals relate to ―right‖ and
―wrong‖ conduct.While they are sometimes
used interchangeably, they are different:
Ethics refer to rules provided by an external
source, e.g., codes of conduct in workplaces
or principles in religions. Morals refer to an
individual's own principles regarding right and
wrong.
Morality governs private, personal interactions.
Ethics governs professional interactions.

50. Character of
a Man
Good or bad,
Right or wrong,
Moral or immoral
Series of
Actions
Conduct of a
person
Moral Standards
Decided
by Leads to
Taken
together
Considered
as
Known
as moral
judgemen
t
By which we can
judge Requires

51. Concept
 Personal Ethics
 Business Ethics
 Managerial Ethics
 Work Ethics

52. Five P’s of Ethical Power
• Reflects in corporate mission flows from faith in professional management to transform
society.
Purpose
• Establish ethical credibility, enhancing quality of life individually, professional attainment,
mission in line with national goals, respects for laws and excellence through moral and
performance touchstone.
Perspectives
• Wait for the right time.
• Long term existence and survival has to be the governing philosophy.
Patience
• Uncertainty, pressure and failures come in the way of ethic approach but one need to
persist and struggle.
Persistence
• Self-esteem on individual and collective basis is the basic tenet of ethical power.
Pride

53. OrganisationTools to Cultivate
Ethics
 Suri and Joshi identified following practices
to cultivate work ethics:
◦ A well developed information system
◦ A wide spectrum of off-job welfare and cultural
activities
◦ Fair incentive payment system
◦ Carefully designed three tier grievance procedure
for quick redress of grievances
◦ Adopting problem solving approach
◦ Adopting MECOM : management employee
communication meetings

54. OrganisationTools to Cultivate
Ethics
◦ A rational wages system with assured
seniority wages for all
◦ Absorbing wards of old employees
◦ Developing union-management forum
◦ Enriched role for front line supervisors
◦ Easy access to top management
◦ Frequent dialogue and
communication/interaction among employee
at all levels
◦ Instituting consultative mechanism and open
organisational culture

55. OrganisationTools to Cultivate
Ethics
◦ Open style of management
◦ Applying quality circles
◦ Open door policy
◦ Uniform application of personnel rules and
procedures- including recruitment, training,
discipline, etc.
◦ Provision of welfare and civic amenities
◦ Make people more committed and loyal
◦ Workers involvement in decision making

56. Theories of Ethics
Ethical
Theories
Teleological
Deontological

57. Teleological (Consequentialist
Ethics)
 The Teleological Ethical Theories are
concerned with the consequences of actions
which means the basic standards for our
actions being morally right or wrong depends
on the good or evil generated.
 Greek Origin :telos = end and logos =science
 It derives duty or moral obligation from what
is good or desirable as an end to be achieved.
Thus, a moral theory that maintains that the
rightness or wrongness of actions solely
depends on their consequences is called as a
teleological theory.

58. Types of Teleological Ethics

59. Ethical Egoism
The ethical egoism is a teleological theory that posits, an
action is good if it produces or is likely to produce
results that maximize the person’s self-interest as
defined by him, even at the expense of others. It is
based on the notion that it is always moral to promote
one’s own good, but at times avoiding the personal
interest could be a moral action too. This makes the
ethical egoism different from the psychological
egoism which holds that people are self-centered and
self-motivated and perform actions only with the
intention to maximize their personal interest without
helping others, thereby denying the reality of true
altruism (sacrificing one’s personal interest in the
welfare of others).

60. Utilitarianism
The Utilitarianism theory holds that an action
is good if it results in maximum satisfaction
for a large number of peoplewho are likely
to get affected by the action. Suppose a
manager creates an annual employee vacation
schedule after soliciting the vacation time
preferences from all the employees and honor
their preferences, then he would be acting in a
way that shall maximize the pleasure of all the
employees.

61. Eudaimonism
Eudaimonism is a teleological theory which
posits, that an action is good if it results in
the fulfillment of goals along with the
welfare of the human beings. In other
words, the actions are said to be fruitful if it
promotes or tends to promote the fulfillment
of goals constitutive of human nature and its
happiness. Suppose manager enforce employee
training and knowledge standards at work,
which are natural components of human
happiness.

62. Deontological
 The morality of an action should be based
on whether that action itself is right or
wrong under a series of rules, rather than
based on the consequences of the action.
 Greek Origin: Deon = Duty, Logos = Science
 Relationship between duty and
the morality of human actions.
 Thus, a theory asserts that the rightness or
wrongness of actions does not depend on
the goodness or badness of their
consequences.

63. Types of Deontological Theory

64. Negative and Positive Rights
Theories
The negative rights theory asserts that an action is right if it
protects the individual from harm or unwarranted interference
from other people or the government while exercising his right.
Suppose an individual has the right to use, sell or dispose of his
personal car then the other persons have the correlative duty
to not to prevent him from doing whatever he want to do with
his car.
The positive rights theory posits that an action is right if it
provides or tends to provide an individual with anything that he
needs to exist. Suppose an individual has the right to adequate
health care services to survive this means other agents, perhaps
the government has the correlative duty to provide him with
the necessary health care services.

65. Social ContractTheories
 The social contract theories posit that people contract with
each other to abide by the moral and political obligations
towards the society in which they live. This theory is based
on the notion that if there is no order and law in the society,
then people will have unlimited freedoms, i.e. the right to all
things and will resort to all misdeeds such as rape, murder,
plunder, etc.
 Thus, there will be an endless ―war of all against all‖ and in
order to overcome such situation people enter into an
agreement with each other to give up some of their
freedoms and accept the obligation to respect and safeguard
the rights of the others. Thus, an individual gains the civil
rights that constitute the social benefits that he is entitled to
the extent he fulfills his due obligations towards the society.

66. Social JusticeTheories
 The social justice theories state that the action will be considered
right if it confirms the fairness in the distributive, retributive
and compensatory dimensions of cost and rewards. The
distributive dimension means the perceived fairness in the
distribution of social benefits and burden among the group
members. The retributive dimension considers the punishment
proportionate to the extent of crime while the compensatory
dimension is the way people are compensated in relation to the
injuries inflicted upon them.
 For example, if the second-hand smoke hurts the passive or non-
smokers at work, there should be a fair distribution of health risk
burden and the proportionate punishment should be imposed on
the party responsible for it. Also, the affected parties shall be
compensated to the extent they have suffered the injuries.

67. Benefits of Managing Ethics in the
Organisation
 Attention to business ethics has substantially
improved society
 Ethics programmes help Maintain a moral
course in Turbulent times
 Ethics programmes cultivate strong teamwork
and Productivity
 Ethics programmes support employee growth
and meaning
 Ethics programmes are an Insurance Policy;
ensure policies are legal

68.  Ethics programmes Help avoid criminal acts
of Omission and can lower fines
 Ethics programmes Help manage values
associated with Quality Management,
Strategic Planning and Diversity Management
 Ethics programmes promote a strong public
image
 Overall Benefits of Ethics programmes
 Last and Most Formal Attention to ethics in
the workplace is the right thing to do.

69. Ethical Leadership
Ethical leaders always know how to do the right thing. It may be difficult to define
exactly what ―right‖ is, but a leader who is ethical is not afraid to do what they
truly believe to be right – even if it is unpopular, unprofitable, or inconvenient.
 Here are 10 ethical leadership characteristics:
1. Justice
An ethical leader is always fair and just. They have no favorites, and treat everyone
equally. Under an ethical leader, no employee has any reason to fear biased
treatment on the basis of gender, ethnicity, nationality, or any other factor.
2. Respect others
One of the most important traits of ethical leadership is the respect that is given to
followers. An ethical leader shows respect all members of the team by listening to
them attentively, valuing their contributions, being compassionate, and being
generous while considering opposing viewpoints.
3. Honesty
It goes without saying that anyone who is ethical will also be honest and loyal.
Honesty is particularly important to be an effective ethical leader, because
followers trust honest and dependable leaders. Ethical leaders convey facts
transparently, no matter how unpopular they may be.

70. Ethical Leadership
4. Humane
Being humane is one of the most revealing traits of a leader who is ethical and moral. Ethical leaders
place importance in being kind, and act in a manner that is always beneficial to the team.
5. Focus on teambuilding
Ethical leaders foster a sense of community and team spirit within the organization. When an ethical
leader strives to achieve goals, it is not just personal goals that they’re concerned about. They make
genuine efforts to achieve goals that benefit the entire organization – not just themselves.
6.Value driven decision-making
In ethical leadership, all decisions are first checked to ensure that they are in accordance with the
overall organizational values. Only those decisions that meet this criterion are implemented.
7. Encourages initiative
Under an ethical leader, employees thrive and flourish. Employees are rewarded for coming up with
innovative ideas, and are encouraged to do what it takes to improve the way things are done.
Employees are praised for taking the first step rather than waiting for somebody else to do it for
them.

71. Ethical Leadership
8. Leadership by example
Ethical leadership is not just about talking the talk, this type of leader
also walks the walk.The high expectations that an ethical leader has
of employees are also applicable on the individual level. Leaders
expect others to do the right thing by leading from example.
9.Values awareness
An ethical leader will regularly discuss the high values and
expectations that they place on themselves, other employees, and
the organization. By regularly communicating and discussing values,
they ensure that there is consistent understanding across the
organization.
10. No tolerance for ethical violations
An ethical leader expects employees to do the right thing at all times,
not just when it is convenient for them. Don’t expect a leader of
such high values to overlook or tolerate ethical violations.

72. Indian Ethos and Management
Style

73. Indian Ethos and Workplace

75. Decision Making Process
Identify
Existing
Problem
List
Alternative
Problem
Solutions
Select Most
Beneficial
Alternative
Implement
Chosen
Alternative
Feedback

76. Ethical Considerations in Decision
Making

77. Indian Management Style :A model

78. Old Practices
Emerging Practices
 Business performance
measured by economic gains
only
 Emphasis on quantity of
production
 Authoritarian management
style
 Short-term intuitive planning
 Entrepreneur
 Control than innovation
 People subordinate structure
 Business performance
measured by economic and
social gains
 Emphasis on quality of
production
 Democratic management style
 Long range comprehensive
structured planning
 Renaissance manager
 Creativity
 People dominated culture
OldVersus Emerging Managerial
Practices

79. Old Practices
Emerging Practices
 Financial Accounting
 Caveat Emptor
 Centralized decision-making
 Concentration on internal
functioning
 Decisions based on economic
forecasts
 Business viewed as a sole
system
 Local market perspective
 Financial and HR Accounting
 Ombudsman
 Decentralized and small group
decision-making
 Concentration on external
ingredients
 Decisions based on social,
political, technological as well
 Business a system with in the
large social system
 Global perspective
OldVersus Emerging Managerial
Practices

80. Old Practices
Emerging Practices
 Resource Limitations
 Manufacturing Focus
 Tall and vertical
organisational structure
 Huge structures
 Intelligence Quotient key
factor
 Rewards individual basis
 Rigid approach
 Inhouse manufacturing
 Easy access to information,
money, technology
 Services society
 Flat and thin organisation
structure
 Virtual organisations
 Emotional Quotient and
Spiritual Quotient key to
success
 Rewards team basis
 Flexible approach
 Business Process Outsourcing
OldVersus Emerging Managerial
Practices

81. Emerging Managerial Practices
 Creating a winning vision
 Integrate with the globe
 Create a customer-centric organisation
 Nurture intellectual capital
 Attracting and retaining talent
 Building systems to gather, share and retrieve knowledge
 Soul of a start-up,heart of a colossus
 Prepare for tomorrow, today
 Embrace death
 Working together
 Creating an ethical organisation

82. Ethical Constraints
 Politicians
 Bureaucracy
 Money Providers
 Corporate Accounting
 Stake- holders Expectations
 Individual Greed

83. Core Strategies in IndianWisdom
 Soul Searching Mantras
 Detached Actions
 Believe inYourself
 Peaceful mind generated power

84. Unit 5
Spirituality – The relationship one has with one’s self.

85. Sense of,
Personal,
Insight,
Religious,
Interests,
Towards,
Universal,
Acceptance for,
Love,
Integrity,
Truthfulness, and
You (God).
S
P
I
R
I
T
U
A
L
I
T
Y

86. According to Chakraborty (1996), Spirituality means :
 A pure mind, a pure heart
 A calm head, a cool brain
 Smooth, deep, regulated breathing and nervous harmony,
 Peace, light, power and Anand,
 A core of luminous, and also identical with the self in
everyone else,
 A weakening of the divisive, selfish ego and strengthening the
expansive, inclusive consciousness,
 Greater giving, less grabbing
 Diminution of pettiness and meanness, and enhancement of
dignity and nobility, and
 Putting the faltering human intellect in contact with the
infallible supreme or universal or infinite intelligence or
creative principle called Brahman or Allah or God.

87. Key Elements
 Highly individual and intensely personal.
 Basic belief that there is a supreme power (God), a being, force or
what ever you call that governs the entire universe.
 Everything affects and is affected by everything else.
 Everything is a part and expression of this oneness.
 Everything in interconnected with everything else.
 Spirituality is giving expression to one’s feeling.
 It is also the feeling that no matter how bad things get, they will
always workout somehow.
 There is as much, if not more, goodness in the world as there is
evil.
 We are put here basically to do good , one must strive to produce
products and services that serve all of human kind.
 Spirituality is inextricably connected and is the basic faith with

88. Key Elements
 It may not be proved logically or scientifically that these things exist
in the universe as a whole.
 Faith is exactly the thing that renders their strict proof
unnecessary.
 Not formal, structured or organised.
 Non-denominational, above and beyond denominations.
 Broadly inclusive, embracing everyone.
 Universal and timeless.
 The ultimate source and provider of meaning and purpose of life.
 The awe we feel in the presence of the transcendent.
 The sacredness of everything, the ordinariness of everyday life.
 The deep feeling of the interconnectedness of everything.
 Inner peace and calm.
 An inexhaustible source of faith and will power.
 The ultimate end in itself.

89. GOD
The
Everyday
Mystic
Generosit
y of Spirit
The
Passion to
Serve
TheWay
to the
Heart
ThyWill,
Not Mine,
Be Done
Contempl
ation and
Transfor
mation
TheWay
to Faith
Paths to Spirituality

90. The Everyday Mystic
 In the language of yoga, Path one flows from the root
chakra, the place where the life-force energy is curled
like a serpent, waiting to unfold the creative process of life.
Path One is earth-centered, home-centered. It is the
domain that sees the creator in every bush and tree, in
the gifts of food and shelter, in nurturing and in the
fulfillment of the everyday needs of life. It is the path of
gratitude and care taking of the earth and all her
creatures. At one with the physical world around them,
they perceived the interconnectedness of all things, the
circular nature of the universe, and the rightness of
both birth and death in the overall scheme of creation.

91. Generosity of Spirit
 The summer season of increase and abundance is when the earth
bears fruits. This seasonal energy is related to the personal energy
of the second chakra: sexuality and birth. Yoga relates the
creative second chakra to the leydig cells that occur both in the
ovaries and the testes. In this path of creativity and abundance,
male and female aspects join. The male aspect provides the
space in which the feminine aspect becomes the womb of creativity.
In the Hindu tradition, this is called tantra yoga, the sacred
marriage of male and female. Offering these gifts to the world
is pure joy, and the energy that comes back to one from those who
receive them keeps the creativity flowing. The key to path two is
generosity of spirit being secure enough in themselves that one can
receive from God and give to others in a way that encourages both
to bring forth creative gifts.

92. The Passion to serve
 In yoga, this seasonal energy is carried personally within our solar
plexus or adrenal center. East is the direction of the rising sun, the
new day that brings the energy and power to dream a new world
into being. Similarly, the third chakra is the powerhouse of
action, the furnace of passion and emotion whose fire fuels
our dreams and gives us the stamina to fulfill them.
 The basic question for path three mystics is : "Whom do I serve?" If
we serve ourselves, to the exclusion of others, as do dictators and
power-hungry zealots such as Hitler, we fall into spiritual peril and
are likely to add chaos, rather than creativity, to the universe.
 If we serve the world, we use our potential as co-creators with
God. Path three is what the Hindus call karma yoga, the path to
God-union through service.

93. The Way Of The Heart
 The Path four mystic can truly say, "I love God with all my heart,
soul, and mind, and I love my neighbor as myself." The Hindus call
this path bhakti yoga, the way of devotion. One may be devoted
to a personal aspect of God such as Krishna, Jesus, Buddha, or the
Mother Mary—or to the realization that, when we see with the
eyes of the heart, we can worship God within every person.
 Yoga research correlates the heart chakra with the cardiac plexus
and the thymus gland. In Eastern thought, the thymus regulates the
boundary between earth and heaven. The heart chakra is thus
considered the meeting point of earth and heaven, karma and grace.
Path four mystics such as Mother Teresa bring about heaven on earth
through love.

94. HisWill, Not Mine, Be Done
 The season of winter in which stories are told and we reflect on
the natural order of the universe and our place within it. This
impersonal energy represents discipline, will, and responsibility.
 In Hindu philosophy, this is the path of raja yoga God-union by
following the specific moral disciplines that preserve the
community, honour life, and lead to personal growth.
 The bottom line for path five mystics is whether their acts are
kind and compassionate—not in the abstract, but in the
particular moment—and for the particular person with whom they
are interacting.

95. Contemplation And Transformation
 The fall season when the life-force energy withdraws and nature
goes to sleep. The abode of the setting sun, west is the direction of
the ego death that makes room for rebirth into spirit. This is often
accomplished by undergoing a dark night of the soul, like the
Buddha, when our old life is left behind and we enter a period of
wandering or searching before the sun of enlightenment rises.
When we awaken to our new life, we see things not through our
physical eyes, but through the wisdom eye. The dark night of
transformation calls out the question : "Who am I? Am I just this
body, or I am something more?" In answering this question, the
path-six mystic is called to deep meditation and contemplation.
 These practices help her to shed the ego's attachments to praise and
blame, tragedy and triumph. Through them she develops the
contentment, equanimity, and compassion of one who has
communed with God and knows the beauty of life, beyond the
appearances of suffering and limitation. In the Hindu system, path
six corresponds to jnana yoga, the path of insight.

96. TheWay Of Faith
 Great Sacred, or the Great Spirit
 In yoga, it correlates with the seventh, or crown chakra, where
the life-force energy enters the body and God becomes
manifest in physical form. Our faith is an important
determinant of openness to Spirit.
 The nature of our faith develops and changes throughout the
lifecycle, through the dark nights of the soul when we are
challenged to transform, and through the work we do on the
different spiritual paths. Eventually we have the faith to recognize
that grace is a paradox; apparently wonderful events can curb our
growth, while devastating events may spur it. We then receive the
higher grace of non-attachment. And since the state of union is
sometimes beyond the capacity of our perceptions, its truest
measure is in the kindness, creativity, charity, and compassion that
are the fruits of Spirit made manifest in our life.

97.  Thus life is creative, creator (God) is in all things of world, which
are interconnected, and nature; cycle pave way to death and vice
versa. Man must enjoy abundance, gifts of nature and help in
creation. Like God one should endeavour to serve for the welfare
of mankind especially the disadvantaged. Thus one will create path
to heaven by loving all and performing with morals without looking
for fruits/results, for nothing can happen without His will. But this
needs great insight of awakening, enlightenment through wisdom
eye by way of meditation and contemplation in order to gain
contentment, equanimity and compassion. Moreover, fact of the
matter is that spirituality is based on faith, a changing emotion, that
God is permanent, everywhere and in everything. A true wise man's
life is manifested by kindness, creativity, charity and compassion. But
ignorant people do not know how to attain spirituality.

99. Prayer

100. Meditation

101. Yoga

102. Silent Sitting

103. Chanting
Mantras

104. Listening to Grasping
Religious Scriptures

105. Vedantic Approach to Spiritual and
Ethical Development
The main characteristics of the approach are:
 All religions lead to spiritual and ethical development in
their true perspective.
 Development up to atomic poor natwa (self-realization).
 Goals of life to be four purusharath – Dharma, Artha, Kama,
Moksha.
 Holistic approaches towards ethics – morality and values.
 In each one of us dwells the divine self, know yourself.
 Indian model of holistic development.
 Needs create a holistic approach to ethical, spiritual and
intellectual development.
 The ethics govern decision-making and organisation
behaviour.

106. Vedantic Approach to Spiritual and
Ethical Development
 The five-fold debt system and obligations of human
beings.
 The soul is infinite, omnipotent and can be realized by
ethical and spiritual discipline.
 Theory of nishkama karma and dharm sadhana prevails.
 Theory of samskaras and theory of rebirth is a
accepted norm.
 Vedanta is a sovereign science.
 Vedanta is a way of life and its techniques can
transform human beings.
 Vedanta is basically the science of human energy
resources.
 Vedanta needs to be taught by enlightened guru

107. Vedantic Approach to Spiritual and
Ethical DevelopmentIn Patanjali's Yoga Sutra, the eightfold path is
called ashtanga, which literally means "eight
limbs" (ashta=eight, anga=limb).
These eight steps basically act as guidelines on
Spiritual and ethical development
 How to live a meaningful and purposeful life.
 They serve as a prescription for moral and
ethical conduct and self-discipline
 They direct attention toward one's health
 They help us to acknowledge the spiritual
aspects of our nature.

108. The Eight Fold Path
1. Yama
2. Niyam
3. Asana
4. Pranayam
5. Pratyahara
6. Dharana
7. Dhyana
8. Samadhi

109. Yama – Qualities of Observance
 Satya – Truthfulness
 Ahimsa – Non-violence
 Asatya – Non-covetousness
 Brahmcharya – Celibacy
 Aparigraha – Non-acceptance of others,
possessions

110. Niyama – Rules of Life
 Saucha – Purification
 Santosha – Contentment
 Tapas – Austerity
 Svadhaya– Study and learning
 Ishwara Pranidhana – Devotion to God

111. Asana
The postures practiced in yoga, comprise the third limb. In the
yogic view, the body is a temple of spirit, the care of which is
an important stage of our spiritual growth.
Through the practice of asanas, we develop the habit of
discipline and the ability to concentrate, both of which are
necessary for meditation.
Pranayama – Breath Control
This consists of techniques designed to gain mastery over
the respiratory process while recognizing the connection
between the breath, the mind, and the emotions.
Pranayama ="life force extension," yogis believed that it not
only rejuvenates the body but actually extends life itself.

112. Pratyahara
Withdrawal or sensory transcendence.
We make the conscious effort to draw our awareness
away from the external world and outside stimuli.
Keenly aware of, yet cultivating a detachment from, our
senses, we direct our attention internally.
Dharana
Having relieved ourselves of outside distractions, we can
now deal with the distractions of the mind itself.
We learn how to slow down the thinking process by
concentrating on a single mental object: a specific
energetic center in the body, an image of a deity, or the
silent repetition of a sound.

113. Dhayana
Uninterrupted flow of concentration.
Where dharana practices one-pointed attention, dhyana
is ultimately a state of being keenly aware without
focus. At this stage, the mind has been quieted, and in
the stillness it produces few or no thoughts at all.
Samadhi - A State of ecstasy
The meditator merges with his or her point of focus and
transcends the Self altogether.
He comes to realize a profound connection to the Divine,
an interconnectedness with all living things. With this
realization comes the "peace that passeth all
understanding"; the experience of bliss and being at one
with the Universe.

114. Dushman – devils of man
 Kaam – Lust
 Krodh – Anger
 Lobh – Greed
 Moh – Attachment
 Ahankaar – Proud

115. Pandora’s Box
Greek Mythology
7 Sins

116. Fruits of Spirituality
 Kshama – forgiveness, control of mind
 Dama – control of sense
 Upasati – thoughts,words and deeds
 Titikha - endurance
 Shradha - faith
 Samadhanamental – equilibrium, balance
and normalness

117. Indian Spiritual Tradition
Indian
Spiritual
Tradition
Spirituo-
Psyche
Spirituo-
Individual
Spirituo-
HRD
Spirituo-
Financing
Spirituo-
Production
Spirituo-
Marketing

118. Spirituo- Psyche

119. Spirituo - Individual
 The social, psychological, spiritual dimensions of
human behaviour should be treated as an
integrated phenomenon within organizations. A
synergistic approach to positive
◦ Personal qualities- humility, modesty, equipoise, a
sense of indebtedness to society, emphasis on giving
rather than receiving,
◦ Social values- work ethics, effective rewards and
punishments, the role of an elder or boss as a trend-
setter
◦ Spiritual values- transcendence, the concept of
work as sacrifice, search for the ultimate truth can
lead to effective functioning of a group and to
successful leadership.

120. Concept of Transcendence
 Rising above the day-to-day mental and
intellectual characteristics of his work and to
look for a spiritual guidance for better
management.
 Any concern with the spiritual self has to be
examined in the background of basic
personal qualities and socialization.
 A positive approach towards transcendence
in the field of management provides hope
and promise in the prevailing environment of
deceit, greed, and hatred.

121. Spirituo - HRD
 To analyse one’s effectiveness as team-member
and leader in terms of the well-known three-fold
Indian classification of basic human qualities
(gunas) : sattava, rajas and tamas.
 An adequate combination of sattava and rajas
among members can help a group to absorb
shocks and lead it to healthy goals.
 The scientific research may help in selection of
the right people for given jobs and formation of
task forces for various organisational needs.

122. Spirituo - Financing
 The raising and distribution of funds in
organisation or country under this
concept will be fair, transparent and
objective.
 The black money, hoarding or any
manipulation of stock market has no
place.

123. Spirituo - Production
 The transformation of raw material into
finished goods should not change natural
content or its dominance in final
products.
 Further, technology or machines have to
be used only in situation of man failure or
its absence.
 The production or manufacturing activity
should not damage environment and
harm society.

124. Spirituo - Marketing
 To sell the products and services which
should not harm and damage people
physically and even psychologically.
 The present day market economy is more in
contradiction to the spirituo- marketing.
 People should be provided only with what
they need for convenient survival.
 The mere and sheer illusions, allurements of
publicity campaigns have no place in this
marketing.