Guidelines for Value Based IV. Siva Kumar Management in Kautilya's Arthashastra U. S. Rao ABSTRACT.

The paper develops value based management guidelines from the famous Indian treatise on management, Kautilya's Arthashastra. Guidelines are given for individual components of a total framework in detail, which include guidelines for organizational philosophy, value based leadership, internal corporate culture, accomplishment of corporate purpose and feedback from stakeholders. The increase in corruption in business and other organizations has clearly shown the necessity for value based management in organizations. The recent scam in the Indian stock market which outraged the country is a clear indication to the deteriorating trend in the moral behavior of people who participate in decision making in organizations (Basu and Dalal, 1993). As such, there is an urgent need for guidelines which can promote moral behaviour among managers. This paper tries to provide such guidelines from the traditional Indian perspective as enunciated in the famous Indian treatise on management namely Kautilya's Arthashastra. The treatise is supposed to have been written during the 4th Century B.C. (Bandopadya, 1980). After a lapse of some 2300 years Kautilya's N. Siva Kumar finished his M.B.A. in 1989 and is at present a lecturer having completed research under the title 'Value Based Management -Historical Roots in India and Current Practices'. Prof. U. S. Rao is presentty the Dean of School of Business Management, Accounting and Finance in Sri Sathya Sai Institute of Higher Learning. He has over 20 years of academic and industrial experience in various organizations. He has published papers in the areas of Corporate Planning, MIS and Industrial Engineering. Arthashastra still remains relevant today (Bhagat, 1990). Studies in Kautilya's Arthashastra are being conducted even today from various perspectives. Studies have been reported from the political perspective (Bandopadya, 1980; Bhagat, 1990; Dikshitar, 1953; Ghoshal, 1953; and 1Kao, 1979), the administrative perspective (Kangle, 1965; Rangarajan, 1992;) and even from the management perspective (Gangal, 1986). Chunder (1970) and Verma (1956) deal with the ethical aspects in Kautilya's Arthashastra. The present paper focuses on the ethical, moral and value based guidelines in Kautilya's Arthashastra which will be useful for present day management and

organizations. A value based management framework Kautilya's guidelines for value based management are not mere quick fix solutions. They are based on a total framework. In Kautilya's value based management model, the philosophy of the organization is clearly defined. Leadership for the organization should be in consonance with and based on the organizational philosophy. Based on the organizational philosophy and leadership a corporate culture is developed which defines the values that are supposed to guide behavior of the members of the organization and check instances of unethical behavior. All the above components viz. organizational philosophy, leadership and corporate culture are supplemented with general value guidelines. Finally the organization as a whole achieves its purpose as defined in its philosophy, and the leader tries to get feedback on the performance from various stakeholders affected by the organization. Journal of Business Ethics 15: 415-423, 1996. 1996 Kluwer Academic Publishers. Printed in the Netherlands.

N. S. Kumar and U. S. Rao Each of these components has been described in detail in the following sections of this paper. Organizational philosophy The organizational philosophy defines the basic purpose of the existence of the organization (Gupta, 1992). According to Peters and Watermann (1982), the organization philosophy defines the values of the organization. Pastin (1986: p. 224) gives the importance of organizational philosophy when he states that "the high ethics firm sees its activities in terms of a purpose. This purpose is a way of operating, that the members of the firm value". In Kautilya's treatise, the government was the organization and its basic philosophy was to create a welfare state. "By any definition the Kautilyan state was a welfare state par excellence in which the king was a model of personal purity and sobriety and is called upon to work for the happiness of the people (Chunder, 1970: p. 22). Kangle (1965: p. 118) arrives at the same conclusion regarding the philosophy of the organization in his observation: "the duty of the ruler is expressed in terms of YOGA-KSHEMA (Welfare). This implies something more than mere protection of person and property; in fact YOGA-KSHEMA implies the idea of welfare, wellbeing, including the idea of happiness, prosperity and so on." As such the fundamental basis for value based management according to Kautilya is to define the organizational philosophy in broad terms of welfare of the various stakeholders and the society. Many contemporary scholars have reiterated the proposition that the philosophy of the organizations including business should be defined in terms of service to the society. According to Buono and Nichols (1985: p. 174), "corporate activity will not be fully responsible until a sense of altruism has transformed business practice and a new spirit restores the lost sense of community, self realization and service". According to Watson (1992: p. 55), "Business gives PeoPle a higher cause to serve than profits. By serving the society it enriches not only the individual but all of the society". Matsushita (1988: p. 226) defined his company's creed in the following terms: "In full awareness of our responsibilities as a manufacturer we will devote ourselves to the progress and the development of the society and the wellbeing of people, thereby contributing to the growth of human civilization". Thus the notion of value based management according to Kautilya begins with defining the organizational philosophy.

Value based leadership The second component in the framework is value based leadership. In Kautilya's framework the king was the leader. As such, Kautilya gave a lot of emphasis on the king as a leader because successful achievement of the organizational purpose largely depended on him. The topic of value based leadership can be studied in terms of the following criteria: 1. Primary goal of the leader The leader's primary goal according to Arthashastra is to fulfill the philosophy of the organization. According to Bhagat (1990: p. 193) "it was for the happiness and welfare of his subjects that the king existed". In the words of Kautilya, "In the happiness of the subjects lies the happiness of the king and in what is beneficial to the subjects his own benefit. What is dear to the king is not beneficial to him, but what is dear to the subjects is beneficial to him" (1.19.34). 1 Thus the king was a constitutionalist who promoted the people's welfare at all times, in all places and at all costs (Dikshitar, 1953: p. 100). 2. Leadership values In order to achieve the primary goal of the organization, Kautilya insisted on a leader who was virtuous. Kautilya thus gives a list of values the leader has to possess which among others include: (a) Piety; (b) Truthfulness; (c) Reliability; (d) Gratefulness; (e) Liberality; (f) Prompt.ness; (g) Freedom from vices; (h)

Management in Arthashastra Longterm vision; (i) Conduct in conformity with the advice of elders. Apart from the above list of values Kautilya also gives reference to the values of the leader throughout his treatise. These include: The leader with his senses under control must avoid doing injury to others, sloth, capriciousness, association with harmful persons and any transaction associated with unrighteousness or harm (1.7.2). The king should be ever active to carry out the management of material wellbeing (1.9.35), which will in turn lead to spiritual wellbeing and happiness (1.7.6, 9.7.60 and 9.7.81). The king should avoid even a big profit that would be injurious to the subjects (2.16.6). Several modern scholars of leadership have also stressed the importance of values for a leader and have enumerated the values a leader should possess. Thus Drucker (1955: p. 88) has stated that "leaders should lead not only through knowledge, competence and skill but through vision, courage, responsibility and integrity". In a similar vein Crosby (1990: p. 9) states that "the best reputation a leader can possess relates to displaying ethical conduct in all things. Those who are known for demonstrating such behavior are trusted and respected". Finally Wakers (1987: pp. 41, 46 and 87) states that "a true leader puts his personal wishes last, not first. In leadership a garland of humility is more to be prized than any crown. A good leader should be willing to do the lowest and the most difficult task. He should feel that it is his place to serve others". 3. Benefits of a righteous leader Having given the values of the leader, Kautilya further goes on to enumerate the benefits of a righteous leader. These include: (a) Personal benefits. According to Kautilya, "a king who adheres to his special duties finds joy in this life" (1.3.16). Futher, "the king who protects the subjects according to law earns spiritual merit" (3.1.41).

(b) Social benefits. The righteous leader establishes an administration which leads to social benefits. "Administration when rooted in the self discipline (of the leader) brings security and wellbeing to all living beings (1.5.2). Such an administration endows the subjects with spiritual wellbeing, material wellbeing and happiness" (1.4.11). Bass (1985: p. 183) terms the management which leads to social benefits as 'Quality of life management' and states that, "quality of life management calls for the transformation focus on broader long term societal needs and objectives transcending the firm's own immediate interests. A sense of contributing to the greater good is fostered. A consciousness of mission is seen in the value that what is good for society is good for the company". Kautilya provides a firm base for quality of life management through a righteous leader who has a strong value base. (c) Management by example. A righteous leader sets an example for other members of the organization. According to Kautilya, "when the king is active the servants become active following his example. If he is remiss they too become remiss along with him" (1.19.12). Further, "a king endowed with personal qualities endows with excellence the constituent elements not so endowed" (6.1.16) for "whatever character the king has, that character the constituents come to have, being dependent on him in the matter of energetic activity and remissness" (8.1.17). Bennis and Nanus (1985: p. 186) state the importance of management by example by stating that "the leader is responsible for the set of ethics or norms that govern the behavior of people in the organization. He should demonstrate by his own behavior his commitment to the set of values he is trying to institutionalize". Similarly Hill (1958: p. 164) states that "the leader who cannot control himself can never control others. Self control sets a mighty example for one's followers". (d) Loyalty of dependent members. A righteous leader gains the loyalty and love of dependent members. According to Kautilya "the subjects

418 N. S. Kumar and U. S. Rao help the king who behaves justly but suffering from a serious calamity" (7.5.10) and "subjects support in every way the weak but just king when attacked" (7.5.28). Further "any king attacking a righteous king is hated by his own people and by others" (7.13.12). (e) Attraction of right talent and support. A righteous leader not only passes on his qualities to others, but also attracts right talent to further his mission. Kautilya while advising an aspirant to ministership tells that "he should seek service with a king endowed with personal excellences" (5.4.1). Bird and Gandz (1991: p. 144) in this respect state that "many times candidates themselves approach companies because they are attracted to its ethical commitment. Many candidates do consider the moral climate of organizations when they are looking for jobs". (f) Effects of an unrighteous leader. According to Kautilya, an unrighteous leader not only ruins himself but ruins all his constituent elements (5.4.3, 6.1.17, 8.2.12 and 1.6.4). 4. Making of a leader Because a righteous leader is so important, Kautilya gave a lot of emphasis on the training of such a leader. Some of the methods of valuetraining included (a) (b) (c) (d) The Study of scriptures Association with elders Advice of ministers Formal instructions main areas of training in values included

(a) Self control (1.6.1-2) (b) Removal of vices and developing a good character (1.7.8) Specific guidelines regarding the making of a good leader are given throughout the Arthashastra. These include: Study of philosophy confers benefit on the people, keeps the mind steady in adversity and prosperity and bring about proficiency in thought, speech and action (1.2.11). The prince should have constant association with elders in learning for the sake of improving his training (1.5.11). -

Control over the senses, which is motivated by training in the sciences, should be secured by giving up the six vices (lust, greed, infatuation, pride, jealousy and foolhardiness). Absence of imprgper sense indulgence gives such a control (1.6.1-2). The king should set the preceptors or ministers as the bounds of proper conduct for himself, who should restrain him from occasions of harm or when the king is erring in private, should prick him to do his duty (1.7.8). The young price should be diverted from all evil and should be instructed in what is conducive to spiritual wellbeing and material wellbeing (1.17.35). 5. Spiritual leader The final aim of Kautilya was to provide the organization with a leader who was ultimately guided by a spiritual way of life. Kangle (1965: p. 139) puts this as, "the fact that the king would be brought up to regard the vedic (spiritual) way of life as sacred and the performance of his own duties in accordance with that scheme of life as a means of achieving spiritual ends would serve to make the king behave with moderation". Heider (1986: p. 143) in this respect states that "a wise leader models spiritual behavior and lives in harmony with spiritual values. The leader demonstrates the power of selflessness and the unity of all creation". Kautilya aimed at providing a similar leader for the organization. Organization culture The third component in Kautilya's model of value based management was an organization culture which promoted value based management. According to Hoffman (1986: p. 629), "a

Management in Arthashastra major reason why we have witnessed outbreaks of corporate wrong doing recently as well as in the past, is not that people are less ethical than others, but rather business gives so little thought to developing a moral corporate culture within which individuals can act ethically". This component of corporate culture under Kautilya's scheme can be studied under the following aspects: 1. Organization member values Kautilya understood the necessity of promoting values among other members of the organization (administrative set up) to fulfill the corporate philosophy. Such members apart from being experts in their own field of work must have among others the following values: (a) Integrity; (b) Capability; (c) Loyalty; (d) Character; (e) Intelligence; (f) Perseverance; (g) Dexterity; (h) Friendliness; (i) Devotion; (]) Amicability (1.8.11 and 27.1.91). Apart from the above list, one can find various reference to the values expected in various officials. These include: The goldsmith must be skilled in his profession and trustworthy (2.13.2) The aspirant for ministership should not indulge in bellicose talk, not make statements that are uncultured or not based on personal knowledge or untrustworthy or untrue, should declare what is in the king's interest, avoid harmful persons, tolerate frightful words being full of forbearance like the earth (5.4.9, 10 and 15). The magistrate should be impartial and decide a case remaining neutral between the king and the subjects (4.11.18). The minister should not cause any excellent object of pleasure to be made for his own use (5.6.43). Thus in Kautilya's scheme of things, not only the leader but also the other organizational members are expected to have a high moral caliber. 2. Promotion of righteous behavior The second aspect of the corporate culture is the

promotion of righteous behavior. This is done through various means which include: (a) Appointments. According to Kautilya, one of the major factors that have to be taken into consideration while appointing officials to various posts is their character and conduct. According to Reindenbach and Robin (1989: p. 188), "screening of applicants for ethical awareness and concern is a necessary first step and one which is often overlooked". Kautilya states the guidelines for appointments through the following statements: Only those persons who pass various tests of integrity will be appointed to the various posts of administration (1.10.13). The person who proves to be honest by all tests will be made the king's counselor (1.10.14). The king should install the price in the position of commander in chief or crown prince only if he possess the excellences of self (1.17.43) and should not appoint him in those positions, even if only son, if indisciplined (1.17.51). The director of stores should bring the stores into being by appointing trustworthy men under him (2.5.21). An envoy endowed with the excellences of a minister shall be appointed plenipotentiary (1.16.2). (b) Extrinsic rewards. Righteous behavior under Kautilya's scheme has to be rewarded. According to Bird and Gandz (1991: p. 146) "through reward and punishment systems organizations send signals about the extent to which they value various virtues". The guidelines of Kautilya regarding this include: The superintendent who carries out the work as ordered or better should receive a high position and honor (2.9.9). Heads of departments who do not consume king's goods and increase them

N. S. Kumar and U. S. Rao in just ways should be made permanent in their offices (2.9.36). The king should endow the constituents with power and success in accordance with their integrity (6.2.30). The king should make troops that are possessed of bravery, skill, nobility and loyalty and that are not cheating in the matter of money and honor, the centre of ranks (10.3.38). During times of calamity trustworthy men should be made incharge of the treasury and army (5.6.7). 3. Check on unethical behavior Kautilya not only promotes righteous behavior, but also gives guidelines to keep unethical behavior under check among the administrators. Such guidelines include: Supervision and inspection of activity (2.7.9, 2.9.8 and 4.4.4). Punishment for fraudulent behavior like manipulation of accounts, corrupt trade practices and misappropriation of resources (2.7.1, 4.2.3-22 and 4.9.1-20). Thus Kautilya's organization is supposed to have a value-based culture which furthers the organization philosophy. General value guidelines The three components of organization philosophy, leadership and corporate culture are further supplemented under Kautilya's system by general value guidelines applicable to all. Some of these guidelines are: Values common to all are abstinence from injury, truthfulness, uprightness, freedom from malice, compassion and forbearance (1.3.13). The person who observes his special duties earns spiritual merit and joy (1.3.14). Anger and lust are two foremost vices. Lust leads to favouring of evil persons while anger leads to the suppression of good people (8.3.65). -

Gain should always be lawful and obtained in a praiseworthy manner (9.4.4 and 22). Values which act as hindrance to gain include-passion, anger, nervousness, shyness, ignobleness, haughtiness, abjectness, jealousy, wickedness, mistrust and contempt (9.4.25). Men are more important than any other resource, for a kingdom is that which has men (7.11.25). Decisions have to be made keeping in mind their long term impact. A source of help, even though help is small, if rendered continuously, renders great help over a long period of time (7.9.17). Proper deliberation has to be done before any work is executed. Deliberation in its five aspects are: 1) The means of starting of undertakings 2) The excellence of men and material 3) Suitable appointment of place and time 4) Provision against failure and 5) Accomplishment of work (1.15.42). Accomplishment of organizational purpose The final aspect of the value-based management model in Kautilya's scheme is the accomplishment of the organization's purpose as defined in its philosophy. There is ample proof in the Arthashastra, to show that there were many policies which were implemented by the government to achieve the final aim of a welfare state. Some such policies include: (a) Community development works. The king should cause villages to be settled, make lands to be cultivated, cause irrigation works to be built, and set going work on mines, factories, forests and trade routes (2.1.1-39). (b) Crisis management. During a famine, the king should make a store of seeds and foodstuffs and show favour to the subjects or constitute the building of public works with the grant of food or share his provisions with them (4.3.17). He should maintain children, aged persons and

Management in Arthashastra persons in distress (2.1.26). The king should be ever diligent and should take steps right before hand against the reasons because of which he might suffer a calamity of the constituents (8.5.21). (c) Insurance against loss. The officer in-charge should make good goods stolen away from traders on the trade routes (2.21.25). Goods stolen from traders in caravan have to be made good by the master of the village (4.13.17). The controller of shipping should rescue boats that have gone out of course or are tossed about by a gale (2.28.8). (d) Employee welfare. For officers dying on duty, the sons and wives of such officers shall receive their food and wages (5.3.28). (e) Consumer welfare. The controller of customs should cut out goods that are harmful to the people and that are worthless. He should make goods that are highly beneficial duty free (2.21.31). (f) Environmental and ecological welfare. The king should establish an animal park where all animals are welcomed as guests and given full protection (2.2.4). Persons who injure animals or cattle for whom safety has been proclaimed will be punished (2.26.1). Horses which are incapacitated for work by war, disease or old age shall receive food for maintenance (2.3.27). Roads, holy places, royal palaces have to be kept clean. Punishment will be accorded to those who dirty them (2.36.26-27). (g) Customs for righteous behavior. The king should institute a righteous custom not initiated before and continue one initiated by others and he should not institute an unrighteous custom and should stop any, which have been initiated by others (13.5.3,4 and 24). Feedback on performance The leader should finally try to get feedback on the performance of his administration from various stakeholders. Kautilya clearly states that the king should find out whether the policies of the government have been implemented. According to him "the king should allow unrestricted entrance to those wishing to see him in connection with their affairs. A king difficult of access is made to do the reverse of what ought to be done and what ought not to be done by those near him" (1.19.26). The king should also inspect the works of the heads of the departments and their subordinates (4.9.1) and ascertain whether all the policies have been implemented

properly. Through such feedback, the leader is supposed to sustain various activities and thus fulfill the organization philosophy. The relevance of Kautilya's framework for value based management The preceeding discussion shows that Kautilya's Arthashastra provides a total framework for the practice of value based management. A striking feature of Kautilya's approach is the similarity one can observe in his approach with the existing models of managerial ethical behavior developed by Ferrell and Gresham, 1985, Jensen and Wygant, 1990, Randall, 1989, Shelby and Vitell, 1986, Stead et al., 1990, Strong and Meyer, 1992 and Trevino, 1986. Like these models, Kautilya's approach recognizes the importance of various components such as organization philosophy, value based leadership, organization culture, stake holder policies and feedback on performance for the effective practice of value based management. Kautilya's approach strongly affirms that all the above components are needed for value based management and thus integrates these components into a framework. The uniqueness of the Arthashastra framework is the higher order goal of an organization explained in terms of'YOGA-KSHEMA' (social welfare) which forms the basis of the organization philosophy and the other components of the value based management framework. A superordinate goal of social welfare can promote values in the organization in terms care, love and concern for others, paving way for a leadership and corporate culture which promotes service,

422 N. S. Kumar and U. S. Rao caring for stake holders, honesty, integrity and ethical behavior in the organization. Further the philosophy based on social welfare induces an organization to strive for promoting social progress, development and welfare which, in turn also helps the members of the organization in achieving a sense of self fulfilment. A business organization which believes that the basic aim of business should be to help society in attaining progress and welfare and a manager who believes in a sense of personal fulfilment achieved through contributing to social welfare would find Kautilya's framework useful.The integrated framework developed from Kautilya's Arthashastra can provide them a total approach towards the practice of value based management. Conclusion Kautilya thus gives a comprehensive model for value-based management for an organization. Starting from an organization's philosophy, he gives guidelines for leadership, corporate culture, welfare policies and finally getting feedback on performance. Thus Kautilya's Arthashastra proves its relevance even today. Dedication The authors humbly dedicate the paper to Bhagavan Sri Sathya Sai Baba, the Chancellor of Sri Sathya Sai Institute of Higher Learning, India. Note 1 The numbers in the parentheses refer to the book number, chapter number and verse number respectively, of Kautilya's Arthashastra translated by Kangle (1972). References Bandopadya, N. C.: 1980, Development of Hindu Polity and Political Theories (Munshiram Manoharlal, New Delhi). Bass, B: 1985, Leadership and Performance Beyond Expectations (The Free Press, New York). Basu, D. and S. Dalal: 1993, The Scare (UBS Publishers, New Delhi, India). Bennis, W. and B. Nanus: 1985, Leaders (Harper and Row, New York). Bhagat, G: 1990, 'Kautilya Revisited and Revisioned', The Indian Journal of Political Science 51(2), 186-212.

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