Introduction

THE CORNER-STONES OF THE GITA-ETHICS

Salutations to Lord Sri Krishna, the Sweetest Manifestation of the Supreme Being!
Salutations to Srimad Bhagavad Gita, the Word of God! Om Namo Bhagavate
Vasudevaya.
What You Say Is the Expression of What You Are
Srimad Bhagavad Gita is the Gospel of Sri Krishna. Sri Krishna is regarded as the
Purna-Avatara of God. He was perfect in every respect. God is All-pervading; Sri
Krishnas life-on-earth, too, was all-comprehensive. Study Srimad Bhagavata and the
Mahabharata. You will understand what a multi-faceted diamond Sri Krishna was. He
was a wonderful child, divine boy, resplendent youth, dearest friend, mighty warrior,
wise administrator, sweet comrade, master of diplomacy, protector of the meek, death
of the wicked, preserver of Dharma, clever strategist, humble servant, obedient pupil,
dutiful son, loving husband and Supreme Guru. These and countless others are but
aspects of His Immanence as Krishna. Above all these, He is God Who, in His own
transcendental nature, is the Lord of lords, the Father and Mother of all creation, the
very Soul of all that exists. He is the Substratum of all existence. He is the Reality,
immortal, eternal, infinite and absolute. He is not only immortal but Immortality
Itself.
It is, therefore, in the fitness of things that the Scripture that He propounded should
partake of all these great virtues that characterised His Divine Manifestation and His
transcendental Nature. The Bhagavad Gita is so comprehensive that everyone can
draw inspiration and guidance from it, whatever his social status may be, whatever his
profession and in whatever stage of spiritual evolution he may be. For, into the
Bhagavad Gita the Lord has woven a beautiful and universal pattern of ethics that
would appeal and apply to all. The grand edifice of the Ethics of the Bhagavad Gita
has been built on the Eternal Corner-stones of (1) Immortality of the Soul; (2)
Immanence of God; (3) Impermanence of the world; (4) Immediacy of Liberation.
Because these truths are universal, the Ethics of the Bhagavad Gita also have
universal application.
Existing as He does as the very Immortal Principle in all beings, Lord Krishna
proclaims with unimpeachable authority, the Immortality of the Soul. Being manifest
here in this world as the very life and soul of all beings, He reveals the Immanence of
God. Being the witness of the actions of Prakriti and the interplay of the Gunas, and in
the perfect knowledge of the nature of this play of the Gunas, He declares that the
objects of the world are evanescent, that all that is born must die, that all that is
created must perish. Being the One who is conscious of the One Imperishable,
Indivisible Truth which is never affected by the illusory play of Prakriti in which the
Jiva which is essentially one with that Supreme Being dreams that he is dumb-driven
and bound, the Lord asserts that Liberation is possible here and now.
The thundering revelation of the Immortality of the Soul in the Sloka: Ajo Nityas-
sasvatoyam Purano Na Hanyate Hanyamane Sarire warns man not to deceive himself
by trying to ignore the Law of Karma, the Law of Rebirth and the Law of Retribution.
The soul within him does not die with the death of the body; and, so long as it does
not liberate itself by attaining Jnana, is bound to reap the harvest of the seeds it has
sown in this birth--Dhruvam Janma-Mritasya. The Jiva which imagines that it is the
doer of an action is bound to it by an invisible thread called attachment. The action is
a rubber ball with a long rubber band attached to it which is given to the children to
play with; one end of the band is tied to the finger of the child and he throws the ball
on the ground; and the ball promptly rebounds to the childs hand. Similarly, every
action performed by you with the idea that you are doing it, with a desire to attain a
certain end, is bound to rebound on you sooner or later, in this birth or in another.
Death itself is but going from one room to another; and so long as the band of
attachment is not broken by the knife of non-attachment (Asanga Sastrena Dridhena
Chhitva) and the knot of desire born of ignorance is not loosened; the ball of action is
bound to come back. One who realises this will do no evil. It is ignorance of the
immortality of the soul and the inevitable working of the law of action and reaction
that makes the wicked man to go his evil way. The wise man dismisses the
misfortunes that may befall him as the working out of the evil Karmas of a previous
birth and is indifferent to them; and he is active in cultivating goodness and in doing
good, convinced, in the words of Sri Krishna, "that the doer of good never comes by
evil" and that in the life to come, he will not only be free from misery and misfortune,
but will get greater opportunities of progressing more rapidly towards the goal, viz.,
Jnana. The doctrine of the Immortality of the Soul is, therefore, the most important
corner-stone in the Gita-ethics.
The next is the revelation of the Immanence of God. God is not a cruel monarch or
just a benevolent deity sitting on a golden throne in a far-away city depending for his
knowledge of your actions on agents and spies. He is the Indweller of everyone. He is
the Witness of your thoughts. People around you watch your actions and hear your
words; God watches not only your actions, but the motives that prompt them; He
hears not only your words but the whisper of your hearts intentions. It is therefore
that Lord Jesus, too, said: "Thy Father which seeth in secret shall reward thee openly."
The doctrine of the Immanence of God exposes, too, the hypocrite who pretends to
worship God in a shrine, ignoring the Lord walking bare-bodied on the road with a
begging-bowl in hand, who is writhing in pain, groaning under subjection and groping
in the darkness of ignorance--the disguises assumed by Him to test your sincerity and
to give you a chance to worship Him truly, and to attain Him here and now. Look up,
and see your Lord watching you through the eyes of everyone you meet. Have you got
the sincerity to recognise Him? Then you are fit to realise God and your own
Immortality. He is here, near you; and in order to bring this fact graphically before
you, Sri Krishna describes Himself as the several manifestations set forth in the
Vibhuti Yoga of the Bhagavad Gita.
The third--the doctrine of the impermanence of the world--is a stern warning against
your setting too much store by the things of this world. The greatest treasure you
acquire is but straw! The least that you do to the Lord immanent in all around you is
the key to inexhaustible treasure. The things that you acquire are of this world which
will pass away; but by the service you render to God immanent here, you are watering
the plant of Immortality. Remember; the things that you possess, and the whole world;
not only this world which is but a mere speck of dust in this universe, but the universe
itself; not only this but countless universes that constitute creation--are but objects of
a passing dream of the Supreme Being. Grabbing them is like catching hold of a cobra
mistaking it for a rope to tie round the waist as belt. Great is the misery of one who
takes the world as reality and runs after the pleasures of the world. Supreme Bliss is
the prize that awaits one who, understanding the evanescence of the world, applies
himself to Namasmarana, Japa, Kirtan, selfless service, renunciation and meditation,
in short, to the life divine.
To such a one liberation is promised here and now. One who, through knowledge of
the Immortality of the Soul, the Immanence of God and the impermanence of the
world, casts off attachment to the world and the actions of Prakriti, attains Liberation
here and now--Ihaiva Tairjitassargo Yesham Samye Sthitam Manah, Nirdosham Hi
Samam Brahma Tasmat Brahmani Te Sthitah. Not only that; the true devotee of the
Lord attains Him quite easily: Tasyaham Sulabhah Partha Nityayuktasya
Yoginah. This doctrine of the Immediacy of Liberation, this doctrine of hope, is the
great incentive to the diligent student of the Yoga of the Bhagavad Gita and is,
therefore, the fourth important corner-stone of the Ethics of the Bhagavad Gita.
May the blessings of Lord Sri Krishna be upon you all! May you all attain Liberation
from bondage here and now!






Introduction
The English word ethics has its origins in ethikos, a Greek word. Ethikos denotes a persons moral behavior and
social expectations of etiquette and principled action. Business ethics is the code of moral conduct which a business
should adhere to during its daily dealings.
Ethical Virtues
Ethical failure happens when one is bereft of good character. Virtuous people have no problem in living ethically.
Therefore, one should develop desirable virtues to lead an ethical life. Aristotle advocated the virtues of self-restraint,
courage, justice and prudence. Christian virtues include love, hope and faith. Other desirable virtues include civility,
modesty, hospitality, empathy, generosity and compassion.
The Bhagavad Gita
In the Bhagavad Gita, Krishna advises Arjuna about an ethical system that is applicable even now. Krishna
elaborates on character-building virtues and how to avoid ethical failure.
Virtues in the Bhagavad Gita
Krishan mentions 26 virtuous qualities, which are: to be peaceful, charitable, simple, clean, mild-mannered,
magnanimous, saintly, equitable, truthful, obedient and merciful. One should surrender the fruits of ones actions to
God and avoid greediness. More ideal qualities include: to be determined, steady, concise, expert, eloquent, friendly,
compassionate, grave, humble, respectful and sober.
Lust is the Culprit
Many trainers try to teach people how to live ethically with good character. But, still many people even in the
corporate world, fail when it matters. This give rise to business scams and frauds, that undermine the publics faith.
Why does this happen? Krishna says it is due to lust. Lust does not just mean sexual craving, it also refers to a
selfish desire for power or money. Lust leads to corruption, dishonesty and greed. Therefore, to live happily and attain
success, we should learn to control lust.
Gitas Solution
To overcome lust and avoid ethical failure, one needs to control ones unruly senses with the help of spiritual
strength. But, businesses generally separate spirituality and work. We all fight our own personal Kurukshetra, as an
employee or manager. To guide us, the Gita elaborates ways to get spiritual strength, and control our monkey mind
and senses.
Gita is Fresh Even Today
The Gitas insight into the human psyche is still relevant and fresh. Every worker, employee, politician, administrator
and manager should read the Gita and reflect on its essential messages to experience positive changes. The Gita
shows the path to a more disciplined, harmonious, peaceful, balanced and secular life.


Bible Morality, Morals, Ethics, and Values:
God gave his law on Sinai, and His law is holy and just and good, but human
beings are not able to obey His law. As a result, no one can earn salvation.
Salvation brings works, not the other way around. We are saved to good
works; good works cannot bring salvation. Good works are a gift from
God. They are, in fact, God Himself doing His work through us, and that is
only available to the saved.
Because the believer has been born again into Gods family, God speaks the
word of faith into the heart of the believer. Then, God gives the power to
believe and to discern the voice of God from other voices. God gives the
power both to will and to do His good pleasure. He actually does the workit
is His grace (free gift) doing the work in the believer. Then, He rewards the
believer as if the believer had done something.
Salvation is free.
The law can be summed up in one word, love. So when someone commits
adultery this is the opposite of love. Satan, for the sake of confusion, calls
adultery love, but it is just the opposite. The same is true of envy, murder,
covetousness, disrespect for parents, perversion, or any other part of God's
law.
For those who have been born again, the law is being written on their hearts
by the power of the Holy Spirit. The Holy Spirit now becomes the One who
guides them and gives them power both to will and to do God's good
pleasure. No one can obey God unless it is God both giving them the will do
good and also doing the good works though them.
The Bible is given as an authoritative guide to the truth, and the Holy Spirit
teaches us when we read the Bible, provided we ask for leading and believe
that we will receive it.
In addition, the Bible gives us the order for the church and the order of the
church is also given for guidance in interpreting the Bible and for
understanding what is right and what is wrong


An Islamic Approach to Business Ethics
Dr Sabahuddin Azmi
[1]



What is Ethics?
Ethics may be defined as the set of moral principles that distinguish what is right
from what is wrong. Ethics has a twofold objective: it evaluates human practices by
calling upon moral standards; also it may give prescriptive advice on how to act
morally in a given situation. Ethics, therefore, aims to study both moral and immoral
behaviour in order to make well-founded judgments and to arrive at adequate
recommendations. Sometimes ethics is used synonymously with morality. An action,
which is morally right, is also called an ethical one. Codes of morality are called
ethical codes. Business ethics can also be defined as business morality.

Business Ethics
Business Ethics is the branch of ethics that examines ethical rules and principles
within a commercial context; the various moral or ethical problems that can arise in
a businesssetting; and any special duties or obligations that apply to persons engaged
in commerce. Generally speaking, business ethics is a normative discipline, whereby
particular ethical standards are formulated and then applied. It makes specific
judgments about what is right or wrong, which is to say, it makes claims about
what ought to be done or what ought notto be done. Generally speaking, business
ethics is concerned with the study of what is good and bad, right and wrong, and just
and unjust in business.

Ethics in Islam
Islam places the highest emphasis on ethical values in all aspects of human life. In
Islam, ethics governs all aspects of life. Ethical norms and moral codes discernable
from the verses of the Holy Quran and the teachings of the Prophet (sws) are
numerous, far reaching and comprehensive. Islamic teachings strongly stress the
observance of ethical and moral code in human behaviour. Moral principles and codes
of ethics are repeatedly stressed throughout the Holy Quran. Besides, there are
numerous teachings of the Prophet (sws) which cover the area of moral and ethical
values and principles. Says the Holy Quran:

You are the best nation that has been raised up for mankind; You enjoin right
conduct, forbid evil and believe in Allah. (3:110)

The Prophet (sws) also says:

I have been sent for the purpose of perfecting good morals. (Ibn Hambal
[1]
, No:
8595)

This goes without saying that there is a general consensus among human beings
about certain fundamental ethical values. However, the Islamic ethical system
substantially differs from the so-called secular ethical systems as well as from the
moral code advocated by other religions and societies. In the Islamic scheme of
things, adherence to moral code and ethical behaviour is a part of I%man (faith) itself.
According to the Islamic teachings, Muslims have to jealously guard their behaviour,
deeds, words, thoughts, feelings and intentions. Islam asks its believers to observe
certain norms and moral codes in their family affairs; in dealings with relatives, with
neighbours and friends; in their business transactions; in their social affairs, nay in all
spheres of private and public life.
Islam has its own distinctive value-based ethical system for business dealings. It
prescribes certain specific guidelines for governing business ethics. It (i) enumerates
the general ethical rules of business conduct, (ii) identifies ethically desirable forms of
business, and, (iii) specifies the undesirable modes of transactions.
Given the nature of Islamic ethical and moral codes, it would be beyond the capacity
of one paper to fully comprehend the subject. In the following pages, our effort will
be to confine ourselves to the discussion of some specific principles of business ethics
in Islam.

Freedom of Enterprise
Islam gives complete freedom to economic enterprise. Each individual in an Islamic
society enjoys complete freedom in the earning of his livelihood. He can start, manage
and organize any kind of business enterprise within the limits set by the
Islamic Shariah. However, freedom does not and must not operate without a sense of
responsibility. An individual is free to pursue his economic activities provided he
respects the code of conduct prescribed for the profession, which broadly means
choosing things lawful and shunning matters unlawful. The dictates of the
Holy Quran and the teachings of the Prophet (sws) serve to set a scale in everybodys
mind to distinguish between the lawful and the unlawful means of earning, and to
prohibit or disapprove of all things that are either morally wrong or socially
unacceptable.
Islam, as a matter of principle, prohibits all activities which may cause harm either to
the traders or the consumers in the market. It encourages the prevalence of free market
where everyone earns his sustenance without government intervention. However, it puts
certain restraints in order to eliminate the incidence of injustice and check malpractices
and unlawful operations. In all other respects market in Islam is free from any state
intervention. However, if the people fail to take guidance from the Holy Quran in
matters relating to business transactions, an Islamic state will strive to organize the
market transactions on sound Islamic principles. Freedom of enterprise in an Islamic
market will, therefore, be regulated by the (i) dictates of the Holy Quran and the
teachings of the Prophet Muhammad (sws) and (ii) the directives of the temporal
authority. During the early centuries of Islam, this function was mainly performed by
the institution of Muhasbah (headed by a Muhtasib or market inspector). The institution
of Muhasbah was an important institution whose functions were broad-based and
multifarious, chief among them being keeping a watch on the harmful practices
prevalent in the market and the society and checking the incidence of injustice and
malpractices in the market.

Islamic Tenets Concerning Business Transactions

Islam demands a certain type of behaviour from the economic agents the
consumers and the producers. The behaviour prescribed for the economic units of the
society are so devised as to lead to a happy state of affairs, which is the ultimate goal
of Islam. An Islamic market is characterized by certain norms that take care of the
interests of both the buyer and the seller. There are a number of rules of ethical
discipline in Islamic commercial transactions without which business contract would
be regarded as lacking perfection in the light of the code of good manners, decency
and ethical excellence. Some of these tenets are as follows:

Keenness to Earn Legitimate (Halal) Earnings
Islam places great emphasis on the code of lawful and unlawful in business
transactions. Many Quranic verses disapprove the wrongful taking of the property.
Says the Holy Quran:

Do not devour one anothers property wrongfully, nor throw it before the judges in
order to devour a portion of others property sinfully and knowingly. (2:188)

Do not devour anothers property wrongfully unless it be by trade based on
mutual consent. (4:29)

The above verses prohibit the believers in no uncertain terms to devour the property
of others by illegal means. The Prophet (sws) endorsed the importance of legitimate
ways of earning in the following words:

Asked what form of gain is the best? [the Prophet] said, A mans work with his
hands, and every legitimate sale. (Ahmad, No: 1576)

From the above it is clear that a Muslim trader must be determined to earn only
through legitimate means. He should not only avoid illegitimate means in earning his
provisions and livelihood but also distance himself from matters dubious and
doubtful. The Prophet (sws) is also reported to have said:

Leave what makes you doubt for things that do not make you doubt. (Tirmidhi, No:
2442)

Things legitimate and illegitimate are clearly defined in Islam and, in between them,
are doubtful things, which should be avoided. A true Muslim businessman should be
wary of the doubtful things in order to keep himself clear in regard to his faith and his
honour because one who falls into doubtful matters is sure to fall into that which is
unlawful (Haram). A tradition of the Prophet (sws) states:

A time will come upon the people when one will not care as to how he gets his
money whether legally or illegally. (Bukhari, No: 1941)

Foremost among the unacceptable business practices strongly condemned in Islam
is Riba. Riba (interest), by definition, is the extra sum the moneylender charges from
the borrower for deferred payment. Islam has forbidden all forms of Riba since it
involves both oppression and exploitation. Islam strictly forbids this form of
tyrannical dealings and condemns it in severe terms. The Holy Quran says:

Allah has permitted trading and forbidden Riba (usury). (2:275)

Devour not Riba doubled and re-doubled. (3:130)

It further states:

O you who believe! fear Allah and give up what remains of your demand for usury
if you are indeed believers. If you do it not, take notice of war from Allah and his
Apostle: but if you turn back you shall have your capital sums; deal not unjustly
and you shall not be dealt with unjustly. (2:278)

The Sunnah
[2]
is equally emphatic in denouncing Riba. The Prophet (sws) is
reported to have said:

May Allah send down His curse on the one who devours Riba and the one who
pays it and on the two witnesses and on the person writing it. (Ahmad, No: 624)

These and many other verses of the Quran and traditions of the
Prophet (sws) clearly demonstrate that all those business transactions which involve
interest in one form or other, are unlawful in the sight of Islam. According to
the Quranic teachings there is a clear distinction between genuine business profits
and interest; while the former is recommended and desirable, the latter is hated and
undesirable.

Trade through Mutual Consent
Mutual consent between the parties is a necessary condition for the validity of a
business transaction. It, therefore, follows that a sale under coercion is not acceptable
in Islam. A sale transaction is to be regarded as legal only if it is made through the
mutual consent of the parties concerned. Taking advantage of someones plight and
charging high price is also a form of pecuniary exploitation and as such forbidden in
Islam. The Holy Quran says:

O you who believe! eat not up your property among yourselves in vanities: but let
there be amongst you traffic and trade by mutual goodwill: nor kill [or destroy]
yourselves: for verily Allah has been to you Most Merciful. (4:29)

Thus two key elements of general theory of contract are endorsed emphatically in
these verses: mutual consent and gainful exchange. One can also find importance of
mutual consent for legality of a business deal. The Prophet (sws) is reported to have
said:

A sale is a sale only if it is made through mutual consent. (Ibn Majah, No: 2176)

Truthfulness in Business Transactions
Islam encourages truthfulness in business transactions and raises the status of a
truthful merchant so much so that he will be at par with the holy warriors and martyrs,
in the Hereafter. The Prophet (sws) is reported to have said:

The truthful merchant [is rewarded by being ranked] on the Day of Resurrection
with prophets, veracious souls, martyrs and pious people. (Tirmidhi, No: 1130)

The Prophet (sws) has also exhorted the believers to strictly adhere to truthfulness in
business transactions. He says:

The seller and the buyer have the right to keep or return the goods as long as they
have not parted or till they part; and if both the parties spoke the truth and
described the defects and qualities [of the goods], then they would be blessed in
their transaction, and if they told lies or hid something, then the blessings of their
transaction would be lost. (Bukhari, No: 1937)

The tradition implies that Allah blesses business dealings if both the buyer and the
seller are true to each other. Telling lies and hiding facts will result in the loss of
divine blessing. A tradition reads.

The Holy Prophet said: Traders are wicked people. The Companions asked: O
Messenger, has Allah not permitted business? The Messenger replied: Of course
He has declared trading lawful. But they (i.e. the traders) will swear by Allah and
do evil, they will not speak but tell lies. (Ahmad, No: 14982)

Trustworthiness in Business Transactions
Trustworthiness is one of the most important principles of ethical discipline in
commercial transactions. Trust is a moral virtue and duty incumbent on a Muslim in
the performance of his affairs. It demands sincerity in work and purity of intention
from every believer. A true Muslim trader will not, therefore, barter
his Akhirah (hereafter) for worldly gains. He will avoid fraud, deception, and other
dubious means in selling his merchandise. The sense of mutual trust demands that the
pros and cons of commodity be revealed to the buyer so that he purchases the
commodity in full satisfaction. Says the Holy Quran:

O you believers! Do not betray Allah and the Messenger, nor knowingly, betray
your trusts. (8:27)

Generosity and Leniency in Business Transactions
One should be lenient and generous in bargaining. Therefore, whoever demands his
debt back from the debtor should do so in a decent manner. The Prophet (sws) invokes
Allahs mercy thus:

May Allahs mercy be on him who is lenient in his buying, selling, and in
demanding back his money [or debts]. (Bukhari, No: 1934)

The Prophets exhortation to Muslims means that a creditor should be easy and
generous in demanding back his money. The debtor, in turn, should also give back the
debt to the creditor on time with due thanks and politeness. The Prophet (sws) was the
best of all people in repaying the debts.

Abu Rafi reports that the Prophet (sws) took a young camel on loan. When camels
came to him in charity, he asked Abu Rafi to give the creditor a young she
camel. Abu Rafipointed out that there was no young camel except for a fouryear
old camel of a very good quality. The Prophet (sws) said: Give him the best one, for
the best amongst you is he who repays the rights of others handsomely. (Muslim,
No: 3002)

Honouring and fulfilling Business Obligations
Islam attaches great importance to the fulfilment of contract and promises. Islamic
teachings require a Muslim trader to keep up his trusts, promises and contracts. The
basic principles of truth, honesty, integrity and trust are involved in all business
dealings. The Holy Quran emphasizes the moral obligation to fulfil ones contracts
and undertakings. A verse states thus:

O you who believe! Fulfil [your] obligations. (5:1)

A tradition of the Prophet (sws) states thus:

The Muslims are bound by their stipulations. (Abu Daud, No: 3120)

Another tradition condemns promise-breaking as the hallmark or trait of a hypocrite:

If he makes a promise, he breaks it, and if he makes a compact, he acts
treacherously. (Bukhari, No: 32)

In order to safeguard the interest of both the buyer and the seller it is desirable,
according to the Islamic teachings, to clearly define all the necessary details
concerning the business deal. Each business contract should clearly specify the
quality, the quantity and the price of the commodity in question. Thus, in a business
contract the offer and acceptance should be made between the parties concerned on a
commodity which is with the buyer and, which he is able to deliver. Any commodity
which is non-existent or not deliverable is not allowed to be transacted. A contract
must be explicit with regard to the rights and obligations of the parties concerned so
that it does not lead to disputes and disagreements between them.

Fair Treatment of Workers
Islam puts certain conditions and restrictions to obviate the chances of bitterness
between the employer and employees. Islam encourages and promotes the spirit of
love and brotherhood between them. According to the Islamic teachings it is the
religious and moral responsibility of the employer to take care of the overall welfare
and betterment of his employees. Fair wages, good working conditions, suitable work
and excellent brotherly treatment should be provided to the workers. The last Prophet
of Allah (sws) has explained this principle in the following words:

Those are your brothers |workers under you| who are around you, Allah has placed
them under you. So, iI anyone oI you has someone under him, he should Ieed him
out oI what he himselI eats, clothe him like what he himselI puts on, and let him
not put so much burden on him that he is not able to bear, |and iI that be the case|,
then lend your help to him ) . Bukhari , No: 2359 (

The Prophet (sws) also said :

I will be Ioe to three persons on the Last Day: one oI them being the one who,
when he employs a person that has accomplished his duty, does not give him his
due . ) Bukhari , No: 2109 (

The Prophet (sws) is also reported to have said :

The wages of the labourers must be paid to him before the sweat dries upon his
body. (Ibn Majah, No: 2434)

Prohibited Matters in Business Transactions

So far we have focused on one aspect of the business ethics guidelines prescribed
by Islam for conducting business transactions. Another aspect of business ethics is the
various forms of unethical business practices a Muslim businessman must avoid in his
business dealings. Some of these prohibited and undesirable business practices are as
follows:

Dealing in Prohibited (Haram) Items
Dealing in unlawful items such as carrion (dead meat), pigs and idols is strongly
prohibited in Islam. Dead meat would mean the flesh of any bird or animal dead from
natural causes, without being properly slaughtered in an Islamic way. A Muslim,
therefore, will not eat the flesh of such an animal or bird. Flesh of an electrocuted
animal, or of an animal killed by the blow of a blunt weapon, and of the strangled one
is also proscribed in Islam. Also proscribed is the flesh of the animal that has been
killed or slaughtered in ways other than Islamic. It is, therefore, not permissible for a
Muslim to trade in dead meat. Likewise, trading in pork or intoxicants and sale of
idols and statues is not permitted in Islam. A verse of the Holy Quran says:

Forbidden to you [for food] are: dead meat, the blood, the flesh of swine and that
on which name of other than Allah has been mentioned. (5:1)

The Holy Quran also says:

O you who believe! intoxicants and gambling [dedication of] stones and [divination
by] arrows are an abomination of Satans handiwork: so avoid it in order that you
may prosper. (5:90)

The Prophet (sws) is also reported to have said;

Allah and His Messenger made illegal the trade of alcoholic liquors, dead animals,
pigs and idols. (Bukhari, No: 2082)

The Prophet (sws) also said;

If Allah makes something unlawful, he makes its price also unlawful. (Ahmad, No:
2546)

Sale of Al-Gharar (Uncertainty, Risks, Speculation)
In Islamic terminology, this refers to the sale of a commodity or good which is not
present at hand; or the sale of an article or good, the consequences or outcome of
which is not yet known; or a sale involving risks or hazards where one does not know
whether at all the commodity will later come into existence. Such a sale is strictly
prohibited in Islam because the quality, whether good or bad, is not known to the
buyer at the time of the deal and there is every possibility that the contract may give
rise to disputes and disagreements between the concerned parties. The Prophet (sws),
therefore, prohibited the sale of what is still in the loins of the male; or sale of
whatever is in the womb of a shecamel; or sale of birds in the air; or the sale of fish
in the water, and any transaction which involves Gharar. (i.e. anything that involves
deception). He also forbade the sale of fruits before they look healthy and also the sale
of crops until the grain hardens. Nevertheless, such advance sales would be acceptable
if the element of Gharar does not exist and the quality and the quantity of the goods
are pretty well known and predictable.

Arbitrarily Fixing the Prices
Islam grants absolute freedom to traders provided they adhere to the code of
lawfulness. It does not, therefore, encourage the practice of pricefixing and leaves the
traders to earn the profits from each other within the lawful limits. As a matter of
principle public authorities are not allowed to fix the prices of commodities by force.
This is because rise and fall in the prices are linked to various factors other than the
greediness of the traders and fixing the prices may endanger both public and private
interests.
It is reported that once the prices shot up during the period of the Prophet (sws). The
people said:

O Messenger of Allah! Prices have shot up, so fix them for us. Thereupon the
Messenger of Allah said: Allah is the One Who fixes prices, withholds, gives
lavishly, and provides, and I hope that when I meet Allah, none of you will have
any claim on me for an injustice regarding blood or property. (Tirmidhi, No: 1235)

However, the role of public authorities comes into play if it becomes absolutely
essential to do so, especially in order to prevent exploitation and other unjust practices
in the market. Thus, if a trader adopts unfair means, charges unjust prices and indulges
in undercutting with a view to doing harm to the smaller traders, public authorities
have the right to intervene in the market. They can and should take steps to fix or
control the prices so as to eliminate injustice from the market and allow the trader to
earn reasonable profit and the buyer to pay a just and equitable price.

Hoarding of Foodstuff
The Arabic word for hoarding is Ihtikar. It means storing foodstuffs or withholding
them in expectation of rise in their prices. Sometimes, a handful of traders operating
in the market buy the entire quantity of an item, rice for example, and store it up with
the object of selling it later at the time of scarcity to draw maximum profit out of it
and to dictate the prices. The consumers are left with no choice but to purchase the
article concerned from the one who hoards, as he is the only one in the market who
holds it. Sometimes, a trader hobnobs with the suppliers who will only sell their
merchandise to him. As a result, he holds the entire stock of the essential items that
other traders do not possess. He is, therefore, in a position to dictate his terms in the
market and sell them at an exorbitantly high price to the needy people. This is an
unjust practice and a clear case of exploitation and deservedly condemned by Islam.
The Prophet (sws) is reported to have condemned the hoarders when he said:

No one hoards but the traitors (i.e. the sinners). (Abu Daud, No. 2990)

He (sws) also said:

The importer [of an essential commodity] into the town will be fed [by Allah], and
the hoarder will have [Allahs] curse upon him. (Ibn Majah, No: 2144)

Exploitation of ones Ignorance of Market Conditions
One of the most common unethical practices in modern business is to exploit ones
ignorance of market conditions. Sometimes it may happen that a buyer arrives in a
town with objects of prime and general necessity for selling them in the market. A
local trader may persuade the new-comer to transfer all of the goods to him so that he
will sell them on his behalf in the market. He obtains the commodities on a price that
is lower than market price and then sells them at a high or exorbitant price. Islam
condemns this act of intermediary intervention which involves exploitation of ones
ignorance of market conditions. The practice was prevalent in pre-Islamic society.
The Prophet (sws) has prohibited this practice through a number of instructions. A
tradition reads:

A town dweller should not sell the goods of a desert dweller. (Bukhari, No: 2006)

Al-Najsh (Trickery)
The term Al-Najsh means an action in which a person offers a high price for
something, without intending to buy it, but just to cheat or defraud another person
who really means to buy it. The person practising it may collaborate with the seller to
offer high prices in front of the buyers merely as a means to cheat them. This type of
fraudulent transaction is totally prohibited in Islam. The Prophet (sws) is reported to
have said:

Do not harbour envy against one another; do not outbid one another [with a view to
raising the price]; do not bear aversion against one another; do not bear enmity
against one another; one of you should not enter into a transaction when the other
has already entered into it; and be fellow brothers and true servants of Allah.
(Muslim, No: 4650)

As is clear from the above, Islam also forbids the practice of sale over sale and
purchase over purchase. This means that it forbids someone to offer a higher price for
a commodity after the deal has been accomplished between the parties. Obviously he
is offering a higher price in order to spoil the agreement reached between the parties.
As a result of this offer the buyer may feel tempted to cancel his contract to sell it at a
higher price. It may give rise to disputes and disagreements between brothers. Hence
it is strictly prohibited in Islam.

Cheating and Fraud in Business Transactions
The traders and businessmen generally have a tendency to motivate the customers by
adopting fraudulent business practices. Islam strongly condemns all such practices in
business transactions (Al-Ghashsh). The Messenger of Allah has commanded the
believers not to indulge in cheating and fraudulent practices in business transactions.
Sale of dead animal, dubious and vague transactions, manipulating the prices, selling
the items belonging to a desert dweller by a townsman Al-Najsh (trickery), false
eulogy and concealment of defects are all examples of cheating and fraud i.e. Al-
Gashsh. The Prophet (sws) has strongly condemned all such practices in a number of
traditions and the believer to abstain from them.
The Prophet (sws) is reported to have said:

The seller and the buyer have the right to keep the goods or return them as long as
they have not parted. He also said that if both the parties have spoken the truth and
described the defects as well as the merits thereof (the goods), they would be
blessed in their deal. If they have told lies or concealed something, then blessings
of their transaction would be lost. (Bukhari, No: 1937)


Swearing
The traders often take recourse to swearing to emphasize that their items are of good
quality. They claim qualities in the merchandise, which dont exist. They try to
persuade the buyers to purchase their commodity by invoking Allahs name. Swearing
in business for such purposes is forbidden in Islam, be it false or true. False swearing is
an act of sin punishable by hellfire. Swearing by Almighty Allah is too great a thing to
be used as a means to sell a commodity. The desirable thing in business transaction is
that both the buyer and the seller remain straightforward and truthful in their dealings,
so that no one will feel the need to swear by Allah in order to create conviction in the
mind of the other party. The Prophet (sws) is reported to have said:

Swearing [by the seller] may persuade the customer to purchase the goods but the
deal will be deprived of Allahs blessing. (Bukhari, No: 1945)

Giving Short Measures
Another form of deceit is to manipulate weights and measures. It refers to the act of
taking full measures from others and giving them short measures in your turn. Giving
short measures was a common malaise plaguing the pre-Islamic days. The community
of the Prophet Shuayb (sws) was known for practising it with impunity.
Consequently, they were destroyed for their persistence in deceit and disbelief in
Allah and His Messenger. Allah the Almighty has repeatedly commanded exactitude
in weights and measures. One of the verses says:

And give full measure when you measure, and weigh with a just balance. That is
good and better in the end. (17:35)

Dealing in Stolen Goods
Almighty Allah has declared thievery unlawful and warned of severe punishment such
as cutting the hand of the thief from the wrist joint if the necessary legal conditions for
the award of punishment are met. Even if the thief escapes worldly punishment and gets
away with stolen goods, it is not permissible for a Muslim to knowingly purchase or
sell these items. The stolen items are neither to be bought nor sold by those who know
the reality. The Prophet (sws) made the person knowingly buying a stolen commodity a
partner to the crime. He said:

The one who knowingly purchases a stolen good, is a partner to the act of sin and
the shame. (Kanz Al-Ammal, No: 9258)

noCsulcnoC
In modern times business ethics has become a major topic of discussion among
business communities and other related organizations. Each and every society has
evolved ethical and moral codes of conduct for business transactions. However, the
Western secular ethical values are by and large supposed to be utilitarian, relative,
situational and devoid of any spiritual sanctioning power. The Islamic ethical codes, on
the contrary, are humane rather than utilitarian or relative. They are good for all times
and absolute. Ethical and moral codes in Islam are part of the overall Islamic faith and
observing them will not only lead to a happy state of affairs in this world but also holds
the promise of manifold returns in the Hereafter. Islamic ethical and moral codes thus
create a sense of responsibility and accountability in the minds of the believers, be they
buyers or sellers.
Our eIIort in t his paper has been to present the Islamic perspective concerning
business ethics. As we saw, the ethical code oI Islam is multidimensional, Iar reaching
and comprehensive. Islamic ethical Iramework is repeatedly stressed throughout the
Holy Qur`an , and the teachings oI the Prophet and encompass all spheres oI liIe
including business Iinancial dealings and obligations. The Iundamental codes oI moral
behaviour such as truthIulness, trustworthiness, generosity and leniency, adherence to
business commitments an d contracts, Iair treatment oI workers, avoidance oI evil
practices (such as Iraud, cheating, deceit, hoarding oI IoodstuII, exploitations, giving
short measures etc.) provide, to a large extent, the general background oI Islamic
business ethics. The write r believes that there is a pressing need to study and
implement Islamic moral values in the context oI the present day business situations .






Management and Ramayana

Management of any type, whether in business or some other human activity, in simplest of words is the
act of bringing people together to work for achieving the desired goal. Broadly speaking management is
defined by five functions.
Planning
Organizing
Leading
Controlling
Coordinating
There are number of books, journals, articles etc are available, which talks about various
management theories. They explain management not only as a science but also as an art.
Numerous research papers and case studies provide us real life experiences and examples of
using these management theories in building an organization. But way before the modern day
management gurus gave their theories, principles and concepts of management the great
writers like Tulsidas, Valmiki etc had explained them in the ancient Hindu epics.
If one studies these mythological books, then one can easily make out about the various
management lessons which are taught in them. Every incidence teaches us a new lesson and in
itself is a classic example of putting management at its best use and getting the work done.
Examples from Ramayana
One of the most obvious incidences, in which use management principles is very clearly visible
is that of Hanuman going to Lanka. His mission was to locate Sita there and give her Lord Rams
message. When it became clear that Sita was in Lanka, Jamvant asked Hanuman to go there. He
helped him in realising his true potential and motivated him to go in the enemys camp. Once
mentally prepared for the job and reached there, first thing which Hanuman did was to
completely analyse the situation in Lanka. He did a complete study about the Lankans,
assessing their strengths and weaknesses, the various threats and opportunities which he had
in the enemys camp.
This is what management is all about
Ascertaining the goals, or job to be done.
Getting mentally prepared for it.
Having a right plan.
Analyzing the strengths and weaknesses of the competitor and
what threats and opportunities are there in the business.
This SWOT [strength, weakness, opportunities and threats] analysis is one of the most
important aspects of modern day management. Moreover Jamvant motivating Hanuman is a
classic example of a good Manager helping his personnel to realise their potential and acting
accordingly.
The other example which I would like to talk about here is that of good and bad managers. A
good manager is the one, who can get his work done even from the rivals. In Ramayana Sughriv
has shown some of the best managerial characteristics. As a successful manager he had Ram to
work accordingly and got his kingdom back from a brother who was far mightier than him.
A good example of getting into strategic alliance with others to
achieve your desired goal.
Using his managerial skills he even had Angad to work for him. Angad was the son of his brother
whom he got killed by Ram. Had Sughriv been a bad manager then the same Angad would have
proved to be his arch nemesis.
In the same Ramayana, again and again Ravana has shown the signs of a bad manager, and
hence led to the demise of his kingdom. From the starting itself he ignored the suggestions of
his managers and got his kingdom in the state of war with Ram. Moreover during a crisis, a
company needs its best of the managers to bail it out of the same. A good manager listens to
what his subordinates has to say and tries to keep them together especially when the
organization needs them the most. But Ravanas mismanagement was responsible for
Vibhishan[one of the wisest manager he should have listened to] leaving him amidst a crisis.
It is said that businesses are run on relations. A manager who can nurture good relations with
the employees, clients and anyone in whose contact the organization and the manager comes
in, can do wonders for his company. Lord Ram was very good at it. He was the master of
nurturing relations. His prowess at it was so great that while Ravana was lying wounded in the
battle field and was about to die, he shared some important lessons which he had learnt in his
life. The same Ravana, who at the same time had not responded to Lakshman, when he was
sent to seek Ravanas wisdom by Ram, was more than happy in sharing his knowledge with
Ram.
All these examples and many more like this, tells us a great deal about management. For a
manager there is lot to learn from our epics. Not just Ramayana, but Gita, Mahabharat and
others as well have a lot to offer as management lessons.


Building Leadership Skills - Lessons from the
Ramayana

Provide a concrete vision to followers
Rama held forth a concrete vision of the future. The mission of the army led by him was to defeat the
rakshasas and rescue Sita. To this end, a number of actions were taken such as sending out search
parties, building an overseas bridge and issuing a direct challenge to Ravana. These actions flowed
naturally as a result of the vision held by Rama. This clarity about the goals as well as the process
enabled the army to put its heart and soul in the campaign to rescue Sita.

Provide a compelling dream along with a clear scenario of how it will be accomplished

Believe in the ability of subordinates to achieve an aim and inspire them to do so
Rama led what was essentially a rag-tag army against the sophisticated army of Ravana. The Rakshasa
army was a powerful one, which had defeated the formidable, devas and vanquished powerful kings. In
contrast, the army of Rama comprised of soldiers who were perhaps aboriginal tribes who had never
encountered a sophisticated army before. Not surprisingly, Ravana and his courtiers jeered at the army
and laughed scornfully at Angad, Ram's messenger who had come with an offer of peace. Yet Rama
maintained confidence in the ability of his army to surmount this seemingly impossible odd and enthused
by his confidence his army fought to achieve victory.

Set ambitious goals and motivate troops to meet them

Treat all people equally
Rama was a prince who interacted freely with the people. Unlike many princes of his day who disdained
the common folk, Rama did not have any biases regarding developing relationships with people of a
lower social status. Thus he accepted the hospitality of the chief of the fisher folk and allied with the forest
tribes who were out of the pale of mainstream society. In fact, Rama gave them positions of equality. This
was not only due to the war conditions since he maintained the same relationship when he won the war.
Not surprisingly, he commanded great loyalty from all.

Develop relationships with people regardless of social status and treat everybody with courtesy and
respect.

Stand courageously in the face of great adversity
Following Sita's abduction, Rama wandered destitute and penniless in the forests searching for Sita. The
Ramayana is full of poignant details of Rama's sadness and his memory of Sita. Yet this grief did not
prevent him from searching for allies even when the enemy was unknown. Sugriva, a chameleon like
character, would not have agreed to help them, had he not sensed that despite their misfortune, the
fugitive prince was indeed a power to reckon with. And throughout the battle with Ravana, Rama
maintained his courage even at the darkest hours and in doing so inspired his army to not only continue
the unequal fight, but also win it.

Maintain resolve during crisis and take proactive steps to meet challenges

Stand for morality but do not engage in judgmental posturing
Rama was well known for his moral conduct and his effort to stand forth as an example of his values. But
nowhere does the Ramayana depict him as a blind puritan who demanded that all practices that did not
conform to his code of conduct be seen as sinful and be banned. A person with a resolve of having only
one wife when other kings including his own father had several, Rama did not raise any objection when
Sugriva married Bali's widow even though he had a wife already.

Lead by example not coercion

Consult subordinates on important matters and allow them to give their opinions freely
When Vibhishan defected, Rama took him under his protection. He then had a talk with the various army
chiefs some of whom disagreed with Rama. Instead of punishing them, Rama assuaged their suspicions
and got them to accept his decision. Everybody felt that their opinions had been heard and that their
objections had been clarified. Empowerment of subordinates to question his decisions was a key and
unique quality of Rama which one cannot but help comparing with Ravana who never allowed anybody to
contradict him.

Empower subordinates

Follow a code of ethics and be ready to sacrifice to follow it
Rama brought ethical decision making in all areas of his life. There are many leaders who make a
sacrifice once in order to build credibility and then use it to make unethical decisions later relying on the
knowledge that their initial sacrifice would make them immune to attacks. The generation that fought for
India's independence degenerated into wheelers and dealers after assuming power. Yet the same
leaders would refer to their past sacrifices while seeking votes intending that their current unethical
conduct be tolerated. Rama did not do so. Thus, when Ravana swaggered to battle on the first day
without adequate preparations and was rendered weaponless by Rama, he was allowed to return to his
citadel because the code of chivalry followed by Rama stipulated that an unarmed enemy not be
attacked.

Build credibility by living according to cherished values.


Ramayana - Core Value Proposition - Transcript
1. 1. Ramayana Core Value Proposition and Synergy Positioning deck PS: Ramayana is
RSS-enabled (and enabling)
2. 2. Dasaratha Dasaratha had embraced three plug-and-play, but non-value-adding
relationships
3. 3. As-is Family Architecture Kausalya Dasaratha Sumitra Kaikeyi
4. 4. Children After a Yagna, He eventually synergized best- of-breed children by touching
base and leveraging those relationships
5. 5. To-be Family Architecture Kausalya Kaikeyi Sumitra Rama Bharatha Lakshmana
Shatrughana
6. 6. Training methodologies Vishwamitra wished to harness Rama and Lakshmanas core
competencies of efficient risk management against demonic showstoppers
7. 7. Elevate and Pitch Ram had to articulate his core value proposition by impressing key
stakeholders with leading edge bow-lifting skills
8. 8. Knowledge Management Kaikeyi exploited her knowledge base of lessons learnt, best
practices and boons to initiate a paradigm shift in the legacy inheritance architecture by demanding
Ramas proactive, seamless migration out of the loop
9. 9. Two Tier Boon Model Leadership position for Boon1 Bharatha Rama to transition to
Forest Boon2 Effort = 14 person years
10. 10. Surpanakha Offering Surpanakha envisioned a win-win, value-added partnership with
Rama as she considered him to be a strategic fit, but Rama recontextualized that relationship with
his cutting-edge action item to deliver a loosely coupled architecture involving her body and her
nose
11. 11. Status Report to Ravana Surpanakha transitions her knowledge of Sitas B2B features
and robust back-end to her brother thus incubating an impactful desire to seamlessly migrate Sita
across silos
12. 12. Ravanas project plan Ravana arranges for an attractive front-end deer covering a
back-end demon to entice Sita to go across organizational boundaries
13. 13. Three Tier Kidnap architecture Deer UI Rich Experience High Desirability Asura
Middleware Flexibility Customizability Lanka Backend Ashokavana Storage High security
14. 14. Proposal presentation Ravana articulated his core value proposition and positioned
his rich, compelling ROI in order to gain Sitas mindshare
15. 15. Targeted Search Hanuman, after impressing Ravana by leveraging reusable
components to build a chair for himself, then harnessed long-tail effects to use a distributed
architecture to efficiently transition fire across Lanka
16. 16. Offshore development Rama built a skill-based social network of robust primate
resources and leveraged Jataayus knowledgebase to conduct a gap analysis prior to initiating a
project to build components to close those gaps.
17. 17. Case Study The bridge project is a case study of a successful harnessing of collective
intelligence and large scale, emergent, collaborative, network effects to use small, loosely coupled
reusable components to bridge key requirement gaps.
18. 18. Case Study-Bridge project Lanka Bid Daddies Junior Simians Squirrel Monkey Strength
India Lots of Rocks Leadership
19. 19. Bridge Process Pick Chant Search Drop Float
20. 20. Case Study-Bridge Project Reality Rama
21. 21. Kumbhakarna Design Ravana attempted to harness his legacy, large, monolithic,
inflexible sibling to unleash radical change but with severe time-to-market challenges, this strategy
did not scale well
22. 22. Defect Management Causal analysis of Lakshmanas showstopper revealed the need
to harness H(an)uman capital to deliver rapid defect fixes using the Sanjeevani framework
23. 23. Sanjeevani Framework Buy one, get mountain free Multi-purpose drugs Himalayan
purity
24. 24. End-to-End B2C At the end of the day, Rama deployed next generation, B2C
(Brahmastra To Ceylonese) components to deliver killer performance
25. 25. Risk Mitigation As part of risk mitigation initiatives and complacency-avoidance
strategies, Sita underwent extensive end-to-end firecall testing and assessment to uncover potential,
mission-critical infidelities
26. 26. Closing the feedback loop But subsequent Social media buzz analytics and ballpark
image metrics revealed a potential risk in the maintenance of Indian Male Ego, thereby leading Rama
to envisioneer a separation of concerns for both of them.


Peace of Mind: Ramayana's Tips for Good Governance

The Ramayana, the saga of Rama's life written by Valmiki, is widely acclaimed as among the
greatest of all Indian epics. The narrative is regarded as a veritable treatise on social sciences,
offering lessons that transcend both time and space. In fact, this famous Grantha carries useful
tips on ethics and values, statecraft and politics, and even general and human resources
management.

The Ramayana can serve as a useful reference book for those willing to learn. With Rama Rajya
as a model for good governance, the Ramayana is a must read for practitioners of statecraft.
More so, because much fuss is being made today over Ayodhya being the birthplace of Rama and
the controversy over the building of a Ram temple at the Ramjanmabhoomi.

The Ayodhya Kanda, the second chapter, contains comprehensive lessons on good governance.
When Bharata, the younger brother of Rama, goes to meet the latter in the forest to request him
to return to Ayodhya and rule, the two brothers enter into a long and instructive dialogue.

Rama counsels Bharata on governance. From quality of ministers and the importance of strategy
sessions, to temperance in administration to justice, Rama expounds on all the subtleties of
statecraft in a lucid manner. Apparently, Rama seems to be inquiring of Bharata his well-being,
whether all is well at Ayodhya - in fact, however, in the process, the lessons on effective
governance are offered in a powerful manner. Though the dialogue between the two brothers
runs into several pages and a thorough reading is required to understand the intricacies, some
important lessons are obvious, particularly the ones given on pages 441-449 of the Valmiki
Ramayana.

A critical factor in good governance is the quality of ministers. Rama asks Bharata whether he
has appointed courageous, knowledgeable, strong-willed men with a high emotional quotient as
his ministers, because quality advice is the key to effective governance. The emphasis is on
competence and confidentiality. Rama's advice to Bharata is to take a decision on a complex
issue neither unilaterally nor in consultation with too many people. There should be an efficient
core group.

A good administrator can ensure high returns
from minimuminvestments. Lord Ram had asked Bharat nearly 400
questions on governance when the younger brother requested him
not to go into exile Rama tells Bharata to prefer one wise man to a
thousand fools as it is the wise who can ensure prosperity during an
economic crisis. Even if there is one minister who is really effective,
the king will gain immensely. Appointing tested men of noble lineage
and integrity for strategic positions is the key to successful
government. Moderate taxes should be levied on the people, lest
they revolt. Rama wants Bharata to treat his soldiers well and pay
their legitimate wages on time. Delays in payment of wages and
other allowances can lead to dangerous consequences.

Trade and agriculture are important and Rama wants Bharata to ensure good irrigation facilities
rather than being overly dependent on rains. Traders need to be ensured of a fear-free
environment and their grievances should be redressed promptly.

Protecting the forests and maintaining livestock have also been dealt with as important aspects
of effective governance. In fact, the vision of the Ramayana has eternal relevance. Law and
justice, finance and business, corruption framing of innocents for monetary gains, injustice to the
poor are all mentioned.

Rama's words of advice to Bharata are as relevant today as they were in the Treta period, the
time when Rama is believed to have lived. It is worthwhile to ponder over the thoughts and
deeds of Rama rather than expend valuable time and energy fighting over his birthplace and
whether a temple should be constructed there. For the benefit of present and future generations,
Rama gave valuable tips to Bharata on good governance. We should focus on this aspect rather
than on outward worship.

Conclusion -

Ramayan Lessons Leadership(renouncing egoism, equanimity,
teamwork, harmony, trust), communication power(clear, complete,
courteous), Team work(search of Sita), Innovation(bridge building,
motivated & encouraged sita by hanuman, burnt lanka),
devotion(building bridge, fighting rakshas,fetching sanjivani
mountains), loyalty(agni pariksha)
Mahabharata Lessons Decission making & judgement(arjun &
duryodhan asking Krishna for help), Getting work
done(dhronacharya asking eklavyas thumb), impediments to sound
mental health(greed, envy, egotism)
Corporate Governance (TATA Group Ratan Tata)
Hard Work (Reliance The Guru)
Team Work (Infosys & ITC e Chaupal)
One Man/Woman can make a difference (Sunil Mittal, Kiran
Mazumdar, Dhirubai Ambani, Indra Nooyi)