Hers is a balanced personality, free of unreasonable desires that could make her lose sight of her sense of righteousness. She does not have a binding attachment to her emotions. Nor does she have a jealous preference for her pet ideas or her pet people. She scoffs at nepotism. She encourages her team members to be nay-sayers, so voices of dissent can be heard and judiciously dealt with. She radiates positivity all around her. She is committed to the organisation’s goals and looks after her team members much like a lioness would protect her cubs.
Such a person of steady wisdom is described in the Bhagavad Gita as a Sthita-Prajna. Consider the following:
He whose mind is unperturbed amid sorrows; who among pleasures is free from longing; from whom attachment, fear and anger have departed; he is said to be a sage of steady intellect.
A People-centric Approach
Alfred Sloan is reported to have once remarked, ‘What is good for General Motors is good for America.’ J.R.D. Tata always thought the other way around. ‘What is good for India is good for Tatas.
Tatas keep following a people-centric approach to their business decisions. I believe that companies like Asian Paints, Eicher, Godrej, Hindustan Unilever, Infosys, Johnson & Johnson, Mahindra, and many others, also follow the same path. They shield their staff from major business upheavals, like the coronavirus which surfaced during 2020.
Led by enlightened leaders, such organisations surely earn brownie points in respect of enjoying employee goodwill.
(An edited excerpt from my latest book, ‘Bhagavad Gita’s Guide to Corporate Dharma’)
There is a widespread perception that the larger the business, the broader and deeper its adherence to values and ethics. In other words, enterprises which happen to be either in the small scale or in the tiny sector could ill afford a luxury of this kind!
Many CEOs believe values and ethics can wait until a business is financially strong. In other words, the weaker ones, which are in a struggling phase, can’t afford the luxury. This approach risks embedding bad habits deeply into the company’s culture, making change difficult. Like a tiger’s stripes, these habits are hard to shake off.
True values stem from the inner conviction of leaders, not from a company’s size or profits—and often, strong values lead to better success.
Let us relook at the case of Infosys. Since its inception, the founders are known to have resisted the temptation of paying ‘speed money’ to get things moving faster on the bureaucratic front. Its annual revenue reached US$100 million in 1999, US$1 billion in 2004, US$10 billion in 2017 and US$ 19.3 billion in 2024. The company was formed in 1981, but even as late as 2011, T.V. Mohandas Pai had alleged that his company was asked to pay bribes by government officials to clear projects, which it refused to do.
(The text is an edited excerpt from my latest book ‘Bhagavad Gita and Corporate Dharma’.)
Vision and mission statements of corporates adorn their walls and can be readily copied. However, the value system of an organisation is not something which can be copied very easily. It permeates the entire organisation—its hierarchy and its various divisions or departments. It rubs off on most of its employees. Even service providers and supporting manufacturers get tuned to the same frequency. It would perhaps not be wrong to say that values are to an organisation what the soul is to a physical body. Businesses which thrive over a long period of time and achieve sustainable commercial success would invariably be found to have sound values at the core of their operations.
Manifestation of Values
Small things reflect the values being followed—whether nephews and nieces of the top person are getting freely hired to do jobs they are not competent at, whether spaces in the car parking lot are allotted hierarchy-wise or are based on a first-come first-served basis, whether the corner office has high sound proof walls all around or is open to all to signify transparency, whether the boss is entitled to charge the company for her spouse accompanying her on a business trip, whether office stationery items get whisked off to executives’ households for use by their kids, or whether the use of cell phones or social media platforms is viewed with a sense of benign resignation by a hapless human resources honcho.
It is the leader who sets the tone. Those down the ladder fall in line.
Values Defy Death
Products and organisations have life cycles of their own, just like the human body is prone to many changes—birth, existence, growth, decay, disease, and death. But values outlive these perils of life; somewhat akin to the Self, our inner core, which the Gita holds to be eternal and deathless.
Which are the things that have a longer shelf life, one may well ask. One’s value system. One’s character. What one places one’s faith in. One’s attitude towards life in general. One’s capacity to be able to handle the rough and tumble of a management career. One’s ability to make decisions based not only on big data analytics but also on intuition.
These are the kinds of things that build the resilience of individual managers and organisations to face macroeconomic shocks and market uncertainties with aplomb. Over time, the harsh slings and arrows of a career find it difficult to chip away at one’s innate qualities. Once this core is managed well, external things fall in place most of the time. One’s responses to people and circumstances become more refined, thereby improving one’s managerial effectiveness. One’s personal brand equity acquires a better sheen.
The Bhagavad Gita highlights the importance of faith in our lives and the latent way it provides a compass that determines the direction of our efforts.
The faith of all humans conforms to the nature of their mind. All people possess faith, and whatever the nature of their faith, that is verily what they are.
This explains why many businesses end up merely being ‘businesses’, whereas some make the cut as ‘industrialists’, trying to give back to society in whichever way they can.
(I believe that businesses whose collective faith is sattvic in nature end up being industrialists!)
The Tata Group: Good Thoughts, Good Words and Good Deeds
Consider the case of the house of Tatas. The group can rightfully boast of a value system which goes back more than 158 years.
(Detailed examples follow in the book.)
(The text is an edited excerpt from my latest book ‘Bhagavad Gita and Corporate Dharma’.)
If Marie Curie had decided to become a human-resource professional at some point of time in her illustrious career, she would surely have had something to say about the half-life of so many things: interpersonal relationships, joys and sorrows, promotions, increments, awards and other recognitions which come one’s way all the time. Even insults, abuses, and rebukes hurled at managers by their bosses, whether in private or in public, would have been held to be things which have a rather short half-life.
This is what the Gita has to say on the nature of material things:
O son of Kunti, contacts (of the senses) with (their) objects, giving rise to (the experience of) cold and heat, pleasure, and pain, are transient and they come and go. Bear them, O Bharata (without being disturbed).
If everything in the material world is of a transient nature, one might as well ask as to what is eternal, or at the least, longer-lasting, when compared to the kind of small stuff we touched upon here.
In the book, we go on to discuss the importance of values followed by organisations and the very purpose of business. If one looks at business entities that have been alive and kicking for a very long time, and have a shimmering brand equity to boot, one realises that these are indeed the considerations which are not of a transient nature.
(The text is an edited excerpt from my latest book ‘Bhagavad Gita and Corporate Dharma’. Visual courtesy the World Wide Web.)
Often, we complain about the inane offerings of mainstream Bollywood cinema. We bemoan the fact that we are expected to spend our hard-earned money, leave our brains outside a cinema hall, give our common sense a commercial break, temporarily suspend our beliefs and just enjoy the proceedings on the silver screen.
Some scripts make us go through the romantic upheavals in the lives of the hero and the heroine. Few others offer us unique insights into the world of crime and gore. Others thrive on keeping us glued to our seats wondering as to what may happen next. The thrill of a car chase, a saga of revenge and dollops of suspense make the experience worthy of our time, cost and attention.
But there has always been a tiny segment of intellectually inclined directors who have kept regaling us with their unique insights on ills which plague our society as well as our economy. Call it the Parallel Cinema, the Consciousness Movement or the Cinema on the Fringes, if you will.
When Cinema on the Fringes becomes Meaningful
When it comes to caste-based prejudices, we have had Sujata (1959), Masaan (2015) and Article 15 (2019). A movie like Jhund (2022) showcases the everyday struggles of vagabond Dalit youngsters, haunted by the humiliating gaze of society. Speak of the disadvantaged and we are apt to think of Ankur (1974), Akrosh (1980), Chakra (1981) and Nil Battey Sannata (2015). Think of the angst of the educated unemployed and we discover Albert Pinto Ko Gussa Kyoon Aata Hai(1980) and Rang De Basanti(2006). Speak of sex workers and movies like Chandni Bar(2001), Chameli (2003) and Gangubhai Kathiawadi(2022) pop up in our minds.
When it came to our criminal justice system, movies such as Do Ankhen Barah Haath(1957), Kanoon (1960), Bandini (1963) and Achanak(1973) stood up for bold reforms. A cooperative movement leading to a resounding success in brand management inspired Manthan (1976). Difficulties faced by marginal farmers formed the central theme of such movies as Do Bigha Zameen (1953) and Heera Moti(1959). Challenges based on disabilities were poignantly captured in such movies as Koshish (1972), Black (2005) and Guzaarish(2010).
If the plight of rural migrants was showcased in Jagte Raho (1956), movies like Garm Hava (1973) and Pinjar(2003) brought home the trials and tribulations of those affected by Partition. Patriarchal maladies formed the crux of such movies as Sahib, Bibi aur Ghulam (1962). The plight of a widow moved us in Ek Chaadar Maili Si (1986).Swades (2004) spoke of using innovative frugal engineering solutions to the issues faced by villagers.
The Winds of Change
However, jingoistic nationalism, often camouflaged as patriotism, is the flavour of the season. In the past, movies like Haqeeqat (1964), Shaheed(1965), Lakshya (2004) and Mangal Pandey (2005) led to a rise in patriotic fervour amongst movie watchers. Upkar(1967) was all about ‘Jai Jawaan Jai Kisaan’. In the recent past, we have had Bajrangi Bhaijaan (2015),Raazi (2018)and Kesari (2019).
In tandem with the political headwinds, Islamic terrorism has come under a sharper focus. Gone are the days of such socials as Chaudvin Ka Chaand (1960), Mere Mehboob (1963), Mere Huzoor (1968) and Jodhaa Akbar (2008), wherein our composite Ganga-Yamuna ‘tehzeeb’ (culture) was lovingly portrayed. Instead, we now rejoice in people of a certain faith being portrayed as violent aggressors and anti-nationals. The recent successes of such movies as Padmaavat(2018) and The Kashmir Files(2022) form a part of this trend.
It is not that riots and genocides have not been captured by Bollywood before. A wonderful example which stands out is that of Mr. and Mrs. Iyer(2002). Movies like Mission Kashmir(2002), Parzania (2007) and Firaaq(2008) brought home the futility and tragedy of hatred. Some of these have attempted to uncover the inner turmoil experienced by the main protagonist. Many such movies have been banned. However, the focus now appears to have shifted on widening our social fissures rather than mending the same. Perhaps, a deeper cleaning of sorts of our social fabric is taking place.
The rise of OTT platforms, thanks partly to a pandemic, has broadened the scope of offerings. If Jalsa (2022) keeps us on tenterhooks, The Fame Game (2022) gives us a sneak peek into the lives of celebrities. If Bombay Begums(2021) captures the ambition of gutsy females wanting to break the proverbial glass ceiling, Panchayat(2020) took us back to the countryside and showed us the kind of challenges which rural folks face. Bandish Bandits(2020) was a brilliant ode to the prowess of classical music.
Even outside the traditional channels of cinema halls and OTT platforms, several talented directors keep coming up with offerings which show the day to day challenges faced by us in an inspiring mode. Those of you who have heard of Nirmal Anand Ki Puppy (2021) directed by Sandeep Mohan would heartily agree with me.
The line between conscious cinema and not-so-conscious cinema (in other words, ‘masala’ movies!) often gets blurred.
Of Creative Consciousness
Creative juices need several favourable conditions which enable these to spring forth and eventually reach their target audience. When it comes to the powerful medium of cinema, a good script, backed by proficient actors, lilting lyrics and music, adroit editing and good production values surely helps. We may call many of these as meaningful. But if a movie entertains, educates and even goes on to address our deeply embedded social concerns and prejudices, it plays a useful role in shaping the values which govern our society. Such movies originate from a higher level of consciousness. Personally, I would prefer to call these movies as being the real meaningful ones!
A question may be asked as to whether it is possible for producers and directors to churn out socially relevant movies even when commercial considerations rule the roost. In Awara (1951), Boot Polish (1954) and Shri 420 (1955) Raj Kapur showed us how. So did B. R. Chopra when he came up with Nikaah (1982), and Yash Chopra when he offered us Dharmputra (1961) and Veer Zara (2004)!
Eventually, it all boils down to the level of consciousness of the producer-director duo. Awareness, Care and Intent alone are the enabling factors. These alone act as catalysts of Creative Consciousness. Those who have the courage and conviction to offer such movies pay back to the society what they get from it.
Some Neglected Areas
There are three areas of strategic concern which appear to have been given the short shrift in the scheme of things.
What we lack is a vibrant children’s film movement. Movies like Aakhri Khat (1966), Makdee (2002), The Blue Umbrella (2005), Tare Zameen Par (2007) andBumm Bumm Bole (2010) are few and far between. In the rat race of commercial considerations, this segment of the audience has lost its appeal. The outcome is that the age of innocence has got brutally cut short. The advent of internet and animation movies has further eroded the interest in child-friendly offerings. Children are losing the opportunity of imbibing rich values from such ancient texts as ‘Hitopadesha’ and ‘Panchatantra’. Poor souls are getting sucked into adult entertainment right away.
Secondly, state funding for socially relevant and meaningful cinema has all but vanished. Unlike countries such as France where state support ensures that movies steeped in consciousness keep getting made, the rulers of today turn a blind eye to their own soft power.
Thirdly, the interest in preserving the history of cinema for the sake of posterity is singularly absent. It is an irony that not even a single print of Alam Ara (1931), the first ‘talkies’ to be churned out by Bollywood, is available in our archives.
If such strategic issues are left to the manipulations of the private sector alone, Bollywood will keep marching ahead with bolder and bolder themes, wooing their audience with exotic locales, sex appeal and special effects which leave the viewers in a state of shock and awe. Return on investments alone would count. The movies it churns out may be entirely soulless, so to say. Viewer tastes will keep getting manipulated by our dream merchants.
Can an organization’s human resource policies be so designed as to facilitate a bottoms-up approach to leadership? In other words, can it encourage and enable people at the lower rung to automatically assume a leadership role without anyone else egging them on to give their best?
It is well known that leadership is a function of at least two factors. The individual traits of an employee surely play a role. Another is the situation which could be such as to produce a leader. But for all the employees to spontaneously respond to a situation in an empathic manner in the face of an unforeseen crisis goes on to show that a share of the credit must also go to the design and implementation of conscious human resource policies.
Consider the Mumbai Taj Hotel terror attack on the 26th of November, 2008. Not even a single Taj employee abandoned the hotel and ran away, but stayed right through the attack. They helped the guests escape. In the process, many employees died.
Eventually, this became an important psychology case study at Harvard. The result was a deep insight into the way in which the company’s recruitment policies had been designed. Three of the major factors which stood out have been as follows:
1) Taj did not recruit from big cities; instead, they recruited from smaller cities where traditional culture values still holds strong.
2) They did not recruit toppers; they spoke to school masters to find out who were most respectful of their parents, elders, teachers and others.
3) They taught their employees to be ambassadors of their guests to the organization, not ambassadors of the company to their guests.
For some details of what transpired during the terror attack and the Harvard study, please check out the following:
“The Ordinary Heroes of the Taj Hotel: Rohit Deshpande at TEDxNewEngland.”
The Tata group is well known for the values, integrity, transparency and fairness it practices while dealing with various stakeholders across all its business verticals. The response of its employees to the terror attack is merely one of the many manifestations of its enlightened human resource policies.
I confess I have never had the chance of listening to the prattle of tender feet around me. However, this does not mean that I do not observe kids. I do so, with all the shrewdness at my command. When they giggle and stare at public speakers, the latter are all of a twitter. When they seek protection money from their wannabe step fathers, the soul cringes. When they use paraffin wax to douse fires, one sickens in horror. When they decide to extract a revenge of sorts from cabinet ministers who have reported their smoking endeavours in the shrubberies, one draws appropriate conclusions. When they celebrate their birthdays by either putting sherbet in ink pots or by going AWOL to enjoy a dinner and a movie, one gets overawed with the kind of courage they have.
Having suffered at the hands of such obnoxious kids as Thos, Seabury, Edwin…
