Guidelines for Value Based IV.

Siva Kumar
Management in Kautilya's Arthashastra U. S. Rao

ABSTRACT. The paper develops value based man- Arthashastra still remains relevant today (Bhagat,
agement guidelines from the famous Indian treatise 1990). Studies in Kautilya's Arthashastra are being
on management, Kautilya's Arthashastra. Guidelines are conducted even today from various perspectives.
given for individual components of a total framework Studies have been reported from the political
in detail, which include guidelines for organizational perspective (Bandopadya, 1980; Bhagat, 1990;
philosophy, value based leadership, internal corporate
Dikshitar, 1953; Ghoshal, 1953; and 1Kao, 1979),
culture, accomplishment of corporate purpose and
feedback from stakeholders. the administrative perspective (Kangle, 1965;
Rangarajan, 1992;) and even from the manage-
ment perspective (Gangal, 1986). Chunder
(1970) and Verma (1956) deal with the ethical
The increase in corruption in business and other aspects in Kautilya's Arthashastra. The present
organizations has clearly shown the necessity for paper focuses on the ethical, moral and value
value based management in organizations. The based guidelines in Kautilya's Arthashastra which
recent scam in the Indian stock market which will be useful for present day management and
outraged the country is a clear indication to the organizations.
deteriorating trend in the moral behavior of
people who participate in decision making in
organizations (Basu and Dalal, 1993). As such, A value based m a n a g e m e n t f r a m e w o r k
there is an urgent need for guidelines which can
promote moral behaviour among managers. This Kautilya's guidelines for value based management
paper tries to provide such guidelines from the are not mere quick fix solutions. They are based
traditional Indian perspective as enunciated in the on a total framework. In Kautilya's value based
famous Indian treatise on management namely management model, the philosophy of the orga-
Kautilya's Arthashastra. nization is clearly defined. Leadership for the
The treatise is supposed to have been written organization should be in consonance with and
during the 4th Century B.C. (Bandopadya, based on the organizational philosophy. Based on
1980). After a lapse of some 2300 years Kautilya's the organizational philosophy and leadership a
corporate culture is developed which defines the
values that are supposed to guide behavior of the
N. Siva Kumar finished his M.B.A. in 1989 and is at members of the organization and check instances
present a lecturer having completed research under the
of unethical behavior. All the above components
title 'Value Based Management - Historical Roots in
viz. organizational philosophy, leadership and
India and Current Practices'.
Prof. U. S. Rao is presentty the Dean of School of Business corporate culture are supplemented with general
Management, Accounting and Finance in Sri Sathya Sai value guidelines. Finally the organization as a
Institute of Higher Learning. He has over 20 years of whole achieves its purpose as defined in its
academic and industrial experience in various organiza- philosophy, and the leader tries to get feedback
tions. He has published papers in the areas of Corporate on the performance from various stakeholders
Planning, MIS and Industrial Engineering. affected by the organization.

Journal of Business Ethics 15: 415-423, 1996.

© 1996 Kluwer Academic Publishers. Printed in the Netherlands.
416 N. S. Kumar and U. S. Rao

Each of these components has been described awareness of our responsibilities as a manufac-
in detail in the following sections of this paper. turer we will devote ourselves to the progress and
the development of the society and the wellbeing
of people, thereby contributing to the growth
Organizational philosophy of human civilization".
Thus the notion of value based management
The organizational philosophy defines the basic according to Kautilya begins with defining the
purpose of the existence of the organization organizational philosophy.
(Gupta, 1992). According to Peters and Water-
mann (1982), the organization philosophy defines
the values of the organization. Pastin (1986: Value based leadership
p. 224) gives the importance o f organizational
philosophy when he states that "the high ethics The second component in the framework is value
firm sees its activities in terms of a purpose. This based leadership. In Kautilya's framework the
purpose is a way of operating, that the members king was the leader. As such, Kautilya gave a
of the firm value". In Kautilya's treatise, the lot of emphasis on the king as a leader because
government was the organization and its basic successful achievement of the organizational
philosophy was to create a welfare state. "By any purpose largely depended on him. The topic of
definition the Kautilyan state was a welfare state value based leadership can be studied in terms
par excellence in which the king was a model of the following criteria:
of personal purity and sobriety and is called upon
to work for the happiness o f the people
(Chunder, 1970: p. 22). Kangle (1965: p. 118) 1. Primary goal of the leader
arrives at the same conclusion regarding the
philosophy of the organization in his observation: The leader's primary goal according to
"the duty o f the ruler is expressed in terms of Arthashastra is to fulfill the philosophy of the
Y O G A - K S H E M A (Welfare). This implies some- organization. According to Bhagat (1990: p. 193)
thing more than mere protection of person and "it was for the happiness and welfare of his
property; in fact Y O G A - K S H E M A implies the subjects that the king existed". In the words of
idea of welfare, wellbeing, including the idea of Kautilya, "In the happiness of the subjects lies
happiness, prosperity and so on." As such the the happiness of the king and in what is benefi-
fundamental basis for value based management cial to the subjects his own benefit. What is dear
according to Kautilya is to define the organiza- to the king is not beneficial to him, but what
tional philosophy in broad terms of welfare of is dear to the subjects is beneficial to him"
the various stakeholders and the society. Many (1.19.34). 1 Thus the king was a constitutionalist
contemporary scholars have reiterated the propo- who promoted the people's welfare at all times,
sition that the philosophy of the organizations in all places and at all costs (Dikshitar, 1953:
including business should be defined in terms of p. 100).
service to the society. According to Buono and
Nichols (1985: p. 174), "corporate activity will
not be fully responsible until a sense of altruism 2. Leadership values
has transformed business practice and a new spirit
restores the lost sense of community, self realiza- In order to achieve the primary goal of the
tion and service". According to Watson (1992: organization, Kautilya insisted on a leader who
p. 55), "Business gives PeoPle a higher cause to was virtuous. Kautilya thus gives a list of
serve than profits. By serving the society it values the leader has to possess which among
enriches not only the individual but all of the others include: (a) Piety; (b) Truthfulness; (c)
society". Matsushita (1988: p. 226) defined his Reliability; (d) Gratefulness; (e) Liberality;
company's creed in the following terms: "In full (f) Prompt.ness; (g) Freedom from vices; (h)
 Management in Arthashastra 417

Longterm vision; (i) Conduct in conformity with w h o protects the subjects according to law earns
the advice of elders. spiritual merit" (3.1.41).
Apart from the above list of values Kautilya
also gives reference to the values of the leader (b) Social benefits. The righteous leader estab-
throughout his treatise. These include: lishes an administration which leads to social
benefits. "Administration w h e n rooted in the
- The leader with his senses under control
self discipline (of the leader) brings security and
must avoid doing injury to others, sloth,
wellbeing to all living beings (1.5.2). Such an
capriciousness, association with harmful
administration endows the subjects with spiri-
persons and any transaction associated with
tual wellbeing, material wellbeing and happiness"
unrighteousness or harm (1.7.2).
- T h e king should be ever active to carry (1.4.11). Bass (1985: p. 183) terms the manage-
ment which leads to social benefits as 'Quality of
out the management of material wellbeing
life management' and states that, "quality of life
(1.9.35), which will in turn lead to spiri-
tual wellbeing and happiness (1.7.6, 9.7.60 management calls for the transformation focus on
broader long term societal needs and objectives
and 9.7.81).
- The king should avoid even a big profit transcending the firm's own immediate interests.
A sense o f contributing to the greater good
that would be injurious to the subjects
(2.16.6). is fostered. A consciousness o f mission is seen
in the value that what is good for society is
Several modern scholars of leadership have also good for the company". Kautilya provides a firm
stressed the importance of values for a leader base for quality o f life management through
and have enumerated the values a leader should a righteous leader who has a strong value base.
possess. Thus Drucker (1955: p. 88) has stated
that "leaders should lead not only through (c) Management by example. A righteous leader
knowledge, competence and skill but through sets an example for other members of the orga-
vision, courage, responsibility and integrity". In nization. According to Kautilya, "when the king
a similar vein Crosby (1990: p. 9) states that "the is active the servants become active following
best reputation a leader can possess relates to his example. If he is remiss they too become
displaying ethical conduct in all things. Those remiss along with him" (1.19.12). Further, "a
who are known for demonstrating such behavior king endowed with personal qualities endows
are trusted and respected". Finally Wakers (1987: with excellence the constituent elements not so
pp. 41, 46 and 87) states that "a true leader endowed" (6.1.16) for "whatever character the
puts his personal wishes last, not first. In leader- king has, that character the constituents come to
ship a garland of humility is more to be prized have, being dependent on him in the matter
than any crown. A good leader should be willing of energetic activity and remissness" (8.1.17).
to do the lowest and the most difficult task. Bennis and Nanus (1985: p. 186) state the impor-
He should feel that it is his place to serve tance of management by example by stating that
others". "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
3. Benefits of a righteous leader behavior his commitment to the set of values he
is trying to institutionalize". Similarly Hill (1958:
Having given the values of the leader, Kautilya p. 164) states that "the leader who cannot control
further goes on to enumerate the benefits of a himself can never control others. Self control sets
righteous leader. These include: a mighty example for one's followers".

(a) Personal benefits. According to Kautilya, "a (d) Loyalty of dependent members. A righteous
king w h o adheres to his special duties finds leader gains the loyalty and love of dependent
joy in this life" (1.3.16). Futher, "the king members. According to Kautilya "the subjects
418 N. S. Kumar and U. S. Rao

help the king who behaves justly but suffering ciency in thought, speech and action
from a serious calamity" (7.5.10) and "subjects (1.2.11).
support in every way the weak but just king - The prince should have constant associa-
w h e n attacked" (7.5.28). Further "any king tion with elders in learning for the sake
attacking a righteous king is hated by his own of improving his training (1.5.11).
people and by others" (7.13.12). - Control over the senses, which is moti-
vated by training in the sciences, should be
(e) Attraction of right talent and support. A right- secured by giving up the six vices (lust,
eous leader not only passes on his qualities to greed, infatuation, pride, jealousy and
others, but also attracts right talent to further his foolhardiness). Absence of imprgper sense
mission. Kautilya while advising an aspirant to indulgence gives such a control (1.6.1-2).
ministership tells that "he should seek service - The king should set the preceptors or
with a king endowed with personal excellences" ministers as the bounds of proper conduct
(5.4.1). Bird and Gandz (1991: p. 144) in this for himself, who should restrain him from
respect state that "many times candidates them- occasions of harm or w h e n the king is
selves approach companies because they are erring in private, should prick him to do
attracted to its ethical commitment. Many can- his duty (1.7.8).
didates do consider the moral climate of organi- - The young price should be diverted from
zations when they are looking for jobs". all evil and should be instructed in what
is conducive to spiritual wellbeing and
(f) Effects of an unrighteous leader. According to material wellbeing (1.17.35).
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). 5. Spiritual leader

The final aim of Kautilya was to provide the

4. Making of a leader organization with a leader who was ultimately
guided by a spiritual way of life. Kangle (1965:
Because a righteous leader is so important, p. 139) puts this as, "the fact that the king
Kautilya gave a lot of emphasis on the training would be brought up to regard the vedic (spiri-
of such a leader. Some of the methods of value- tual) way of life as sacred and the performance
training included of his own duties in accordance with that scheme
of life as a means of achieving spiritual ends
(a) Study of scriptures
would serve to make the king behave with
(b) Association with elders
moderation". Heider (1986: p. 143) in this
(c) Advice of ministers
respect states that "a wise leader models spiritual
(d) Formal instructions
behavior and lives in h a r m o n y with spiritual
The main areas of training in values included values. The leader demonstrates the power of
selflessness and the unity of all creation". Kautilya
(a) Self control (1.6.1-2) aimed at providing a similar leader for the
(b) Removal of vices and developing a good organization.
character (1.7.8)

Specific guidelines regarding the making of

a good leader are given throughout the Organization culture
Arthashastra. These include:
The third c o m p o n e n t in Kautilya's model of
Study of philosophy confers benefit on the value based management was an organization
people, keeps the mind steady in adver- culture which promoted value based manage-
sity and prosperity and bring about profi- ment. According to Hoffman (1986: p. 629), "a
 Management in Arthashastra 419

major reason why we have witnessed outbreaks 2. Promotion of righteous behavior

o f corporate wrong doing recently as well as in
the past, is not that people are less ethical than The second aspect o f the corporate culture is the
others, but rather business gives so little thought promotion o f righteous behavior. This is done
to developing a moral corporate culture within through various means which include:
which individuals can act ethically". This com-
p o n e n t o f corporate culture under Kautilya's (a) Appointments. According to Kautilya, one o f
scheme can be studied under the following the major factors that have to be taken into con-
aspects: sideration while appointing officials to various
posts is their character and conduct. According
to R e i n d e n b a c h and R o b i n (1989: p. 188),
1. Organization member values "screening o f applicants for ethical awareness and
concern is a necessary first step and one which
Kautilya understood the necessity o f promoting is often overlooked". Kautilya states the guide-
values among other members o f the organization lines for appointments through the following
(administrative set up) to fulfill the corporate phi- statements:
losophy. Such members apart from being experts
in their own field o f work must have a m o n g - Only those persons who pass various tests
others the following values: (a) Integrity; (b) o f integrity will be appointed to the
Capability; (c) Loyalty; (d) Character; (e) various posts o f administration (1.10.13).
Intelligence; (f) Perseverance; (g) Dexterity; (h) - The person who proves to be honest by all
Friendliness; (i) Devotion; (]) Amicability (1.8.11 tests will be made the king's counselor
and 27.1.91). (1.10.14).
Apart from the above list, one can find various - The king should install the price in the
reference to the values expected in various offi- position o f c o m m a n d e r in chief or crown
cials. These include: prince only if he possess the excellences o f
self (1.17.43) and should not appoint him
- The goldsmith must be skilled in his pro- in those positions, even if only son, if
fession and trustworthy (2.13.2) indisciplined (1.17.51).
- The aspirant for ministership should not - The director o f stores should bring the
indulge in bellicose talk, not make state- stores into being by appointing trust-
ments that are uncultured or not based on worthy m e n under him (2.5.21).
personal knowledge or untrustworthy or - An envoy endowed with the excellences
untrue, should declare what is in the king's o f a minister shall be appointed plenipo-
interest, avoid harmful persons, tolerate tentiary (1.16.2).
frightful words being full o f forbearance
like the earth (5.4.9, 10 and 15). (b) Extrinsic rewards. Righteous behavior under
- The magistrate should be impartial and Kautilya's scheme has to be rewarded. According
decide a case remaining neutral between to Bird and Gandz (1991: p. 146) "through
the king and the subjects (4.11.18). reward and punishment systems organizations
- The minister should not cause any excel- send signals about the extent to which they
lent object o f pleasure to be made for his value various virtues". The guidelines of Kautilya
own use (5.6.43). regarding this include:

Thus in Kautilya's scheme o f things, not only - The superintendent w h o carries out the
the leader but also the other organizational work as ordered or better should receive
members are expected to have a high moral a high position and honor (2.9.9).
caliber. - Heads o f departments w h o do not
consume king's goods and increase them
420 N. S. Kumar and U. S. Rao

in just ways should be made permanent in anger leads to the suppression of good
their offices (2.9.36). people (8.3.65).
- The king should endow the constituents - Gain should always be lawful and obtained
with power and success in accordance with in a praiseworthy manner (9.4.4 and 22).
their integrity (6.2.30). - Values which act as hindrance to gain
- The king should make troops that are pos- i n c l u d e - passion, anger, nervousness,
sessed of bravery, skill, nobility and loyalty shyness, ignobleness, haughtiness, abject-
and that are not cheating in the matter of ness, jealousy, wickedness, mistrust and
money and honor, the centre of ranks contempt (9.4.25).
(10.3.38). - Men are more important than any other
- During times of calamity trustworthy men resource, for a kingdom is that which has
should be made incharge of the treasury men (7.11.25).
and army (5.6.7). Decisions have to be made keeping in
mind their long term impact. A source
of help, even though help is small, if
3. Check on unethical behavior rendered continuously, renders great help
over a long period of time (7.9.17).
Kautilya not only promotes righteous behavior, Proper deliberation has to be done before
but also gives guidelines to keep unethical any work is executed. Deliberation in its
behavior under check among the administrators. five aspects are: 1) The means of starting
Such guidelines include: of undertakings 2) The excellence of m e n
and material 3) Suitable appointment of
Supervision and inspection of activity place and time 4) Provision against failure
(2.7.9, 2.9.8 and 4.4.4). and 5) Accomplishment of work (1.15.42).
Punishment for fraudulent behavior like
manipulation o f accounts, corrupt trade
practices and misappropriation of resources Accomplishment of organizational purpose
(2.7.1, 4.2.3-22 and 4.9.1-20).
The final aspect of the value-based management
Thus Kautilya's organization is supposed to
have a value-based culture which furthers the model in Kautilya's scheme is the accomplish-
ment o f the organization's purpose as defined
organization philosophy.
in its philosophy. There is ample proof in the
Arthashastra, to show that there were many
General value guidelines
policies which were implemented by the gov-
ernment to achieve the final aim of a welfare
The three components of organization philos- state. Some such policies include:
ophy, leadership and corporate culture are further
(a) Community development works. The king
supplemented under Kautilya's system by general
value guidelines applicable to all. Some of these should cause villages to be settled, make lands
to be cultivated, cause irrigation works to be
guidelines are:
built, and set going work on mines, factories,
- Values c o m m o n to all are abstinence from forests and trade routes (2.1.1-39).
injury, truthfulness, uprightness, freedom
from malice, compassion and forbearance (b) Crisis management. During a famine, the king
(1.3.13). should make a store of seeds and foodstuffs and
- The person who observes his special duties show favour to the subjects or constitute the
earns spiritual merit and joy (1.3.14). building of public works with the grant of
- Anger and lust are two foremost vices. Lust food or share his provisions with them (4.3.17).
leads to favouring of evil persons while He should maintain children, aged persons and
 Management in Arthashastra 421

persons in distress (2.1.26). The king should be various stakeholders. Kautilya clearly states that
ever diligent and should take steps right before the king should find out whether the policies
hand against the reasons because of which he o f the government have been implemented.
might suffer a calamity of the constituents According to him "the king should allow unre-
(8.5.21). stricted entrance to those wishing to see him in
connection with their affairs. A king difficult of
(c) Insurance against loss. The officer in-charge access is made to do the reverse of what ought
should make good goods stolen away from traders to be done and what ought not to be done by
on the trade routes (2.21.25). Goods stolen from those near him" (1.19.26). The king should also
traders in caravan have to be made good by the inspect the works of the heads of the departments
master of the village (4.13.17). The controller and their subordinates (4.9.1) and ascertain
of shipping should rescue boats that have gone whether all the policies have been implemented
out of course or are tossed about by a gale properly. Through such feedback, the leader is
(2.28.8). supposed to sustain various activities and thus
fulfill the organization philosophy.
(d) Employee welfare. For officers dying on duty,
the sons and wives of such officers shall receive
their food and wages (5.3.28). T h e relevance o f Kautilya's f r a m e w o r k for
value based m a n a g e m e n t
(e) Consumer welfare. The controller of customs
should cut out goods that are harmful to the The preceeding discussion shows that Kautilya's
people and that are worthless. He should make Arthashastra provides a total framework for the
goods that are highly beneficial duty free practice of value based management. A striking
(2.21.31). feature of Kautilya's approach is the similarity one
can observe in his approach with the existing
(f) Environmental and ecological welfare. The king models of managerial ethical behavior developed
should establish an animal park where all animals by Ferrell and Gresham, 1985, Jensen and
are welcomed as guests and given full protection Wygant, 1990, Randall, 1989, Shelby and Vitell,
(2.2.4). Persons w h o injure animals or cattle 1986, Stead et al., 1990, Strong and Meyer, 1992
for w h o m safety has been proclaimed will be and Trevino, 1986. Like these models, Kautilya's
punished (2.26.1). Horses which are incapaci- approach recognizes the importance of various
tated for work by war, disease or old age shall components such as organization philosophy,
receive food for maintenance (2.3.27). Roads, value based leadership, organization culture, stake
holy places, royal palaces have to be kept clean. holder policies and feedback on performance for
Punishment will be accorded to those who dirty the effective practice of value based management.
them (2.36.26-27). Kautilya's approach strongly affirms that all the
above components are needed for value based
(g) Customs for righteous behavior. The king should management and thus integrates these compo-
institute a righteous custom not initiated before nents into a framework.
and continue one initiated by others and he The uniqueness of the Arthashastra framework
should not institute an unrighteous custom and is the higher order goal o f an organization
should stop any, which have been initiated by explained in terms o f ' Y O G A - K S H E M A ' (social
others (13.5.3,4 and 24). welfare) which forms the basis of the organiza-
tion philosophy and the other components of the
value based management framework. A superor-
Feedback on performance dinate goal of social welfare can promote values
in the organization in terms care, love and
The leader should finally try to get feedback on concern for others, paving way for a leadership
the performance of his administration from and corporate culture which promotes service,
422 N. S. Kumar and U. S. Rao

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