Leadership Excellence: The Asian Experience - CiteSeerX

Leadership Excellence: The Asian ExperienceC. Panduranga Bhatta *

ABSTRACT

The globalised world needs people who exhibit courage, confidence, and vision and will to provide leadership based on

holistic worldview, and cultivateflexibility, and admit diversity. Leadership excellence lies in adopting innovative approaches

that foster understanding and build bridges across ethnic, racial, cultural and religious groups besides promoting social

welfare, economic development, and tolerance ofall religions and cultures.

Asia provides one ofthe most inspirational role models for leadership excellence in an ancient Indian king, namely, Ashoka

the Great (299-234B.C).

In this paper wepresent a Case Study on Ashoka the Great. In order to understand his leadership excellence wefocus on the

vision, mission and action on which his wholesome leadership was based. The main objective ofthis paper is to bring out a

few relevant points, which may contribute to tire development ofleadership excellence, which is the much focused topic in

the field ofmanagement theory and practice.

adjust to the diversification of cultural values and religions.

leadership excellence lies in blending compassion,

humility, gratitude, service to one's family and community,

cooperation and trust which are generally regarded as

Asian values with excellence, achievement, growth,

competition and fulfilling one's potential which are

considered predominantly as Western Values.'

Asia provides one of the most inspirational role models for

leadership excellence in an ancient Indian king, namely,

Ashoka the Great (299-234B.C). He is remembered as

one of the world's earliest social innovators, and one who

had the greatest impact on society. Ashoka the Great

dedicated his life to the peaceful promotion of socialwelfare,

economic development, and tolerance of all religions and

cultures. He was no passive spectator of events, lost incontemplation and self-improvement. Ashoka not only

INTRODUCTION

The global age, an age when cultures, religions, historic

traditionsare merging, requires leaders who.have the ability

to integrate every type of person, every mode of culture,

every human potential into some larger universal purpose

and pattern Thereis a need for people who exhibit courage,

confidence, and vision and will to provide leadership based

on holistic worldview, and cultivate flexibility. and admit

diversity, people who also champion the cause of higher

values suchas altruism,prudence and compassion in every

field of human activity including business.

Excellent leaders identify both the explicit and implicit

needs of people they interact with and use their

understanding of those needs to try and fulfill them,

whenever required. Such leaders are generally interested

and concerned about the well being of their people. BeingExcellent leadership prefers an inclusivistic culture which value driven and people oriented, they often give more

................·..~ves·Fise·te·efefined ..·all--embfaciJ'lg-ht1mantsm..ttadopts ; :.. .• r • Importance to doinq good rather than doinq well.Innovativeapproaches that foster understanding and build

bridges across ethnic, racial, cultural and religious groups.

It concentrates on the feminine principles namely

relationships, belonging, interconnectedness and

interdependence and the intuitive and the introspective

which are the hallmarks of effective leadership anywhere

in the world along with what is widely regarded as the

masculine, the rational and the modern managementthinking (Anjali Hazarika, 1997) It encourages various

dimensions of the human mind (i.e reason, emotion) to

• Professor C Panduranga Bhatta, Ph.D .. is a full time faculty at the Indian Institute of Management, Calcutta

1 For more insights on this subject refer to Kishrore Mahbubani. 2004. Can Asians Think? New Delhi: Penguin Books, Pp. 34-35.

Asia-Pacific Business Review, Vol. - 1, Number - 1, January - June 2005

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exalted the life of action but he himself laboured hard at

public business.

An attempt is made in this paper to present a Case Study

on Ashoka the Great. Plenty of authentic literature is

available on him in the form of inscriptions and the works

authored by great scholars from India and abroad." In order

to understand his leadershipexcellence we have to explore

the vision, mission and action on which his wholesome

leadership was based. The main objective of this paper is

to bring out a few relevant points, which may contribute to

the development of leadership excellence, which is the

much focused topic in the field of management theory and

practice.

ENNOBLING VISION

A distinct character of great leaders is that they articulate,

express and share the organizational purpose and goals

in very simple, easily understood and tangible mission

and vision statements. The concept of purpose, vision and

mission are to help the top management and leadership

to develop clarity, focusand selectivity in defining the nature

and scope of their business and to evolve a distinctive

character and identity for their organization. If the vision is

widely shared and inspiring, it can be a powerful strategic

tool for motivating people and taking the organization to a

great height (AbadAhmad and 0 P Chopra, 2004) Great

visions appeal to both mind and heart, and the creative

process of crafting a vision often draws upon the meta

rational or intuitive dimension. They create a context that

gives meaning, direction,and coherence to everything else

(Stephen R. Covey, 1991)

Ashoka's vision, mission and an action plan to implement.................. 'them' iilre'scatte'red'frlm6re than seventy inscriptions issued

by him on various occasions. The vision statement of

Ashoka is mentioned in the exhibit given below:

EXHIBIT NO 1 ASHOKA'S VISION

In his Kalinga Rock Edict Ashoka uses one of the finest

metaphors to explain his vision. It reads,

"All men are my children, and just as I desire for

my own children that they should have bliss and

happiness both in this world and the otherworld,

C. Panduranga Bhatta

so also I desire the same for all men"

(Kalinga Rock Edict, I).

This ennobling vision adopted by Ashoka allowed him to

develop a new type of relationship between himself and

his people, which differed from that of other kings. He

believed that it was the king's duty to make his subjects

happy and enable them to attain heaven, and by so doing

he would repayhis debt to them. He states that his concern

for tolerance arises out of his involvement with the welfare

of the whole world and helps him discharge his debt to his

people, presumably in his role as emperor. This concept

of 'owing debt to his people' made him devote his entire

time to the welfare of his subjects.

Exhibit No-l

ASHOKA'S VISION

To achieve the material

and spiritual welfare of

the whole world

Very interestingly this abiding sense of parental

responsibility for his people was not confined to the king

alone. It belongedto his agents, too, to whom he committed

the care of his people, as a man would make over his

child to a skillful nurse and a feeling confidant He ordered

his officers to cultivate love for all persons (Pillar Edict,

IV). This benevolent parentalism he applied all over his

domain, giving to administration an entirely new direction.

In accordance with his vision of achieving the material and

spiritual welfare of the whole world Ashoka alsoinstructed

his officers to create in the mind of the alien subjects the

belief:

"The king (Ashoka) is unto us even as a father;

he loves us even as he loves himself;

we are to the king even as his children"

(Kalinga Rock Edict, II).

2 DC Sircar, Inscriptions of Ashoka, New Delhi: Publications Division, Govt. of India, 1976; Radha Kumud Mookerjee, Ashoka, Delhi:Macmillan, 1975 third revised edition; Hemendu Bikash Chowdhury, ed. Ashoka 2300, Calcutta: Bauddha Dharmankur Sabha, 1997.

© ASia-Pacific Institute ofManagement, New De/hi



Leadership Excellence: The Asian Experience 3

This unmistakably shows thatAshoka's fatherly affection

is by no means restricted to his own subjects but extended

also to the whole mankind, as he understood it. To many

"unconquered borderers" of his empire he sent the healing

message

Conquest by love

Global minded ness

Timeless service

Benevolence from within

Welfare of all beings

"I wish to see that everything I consider to be

proper is carried out in the right way"

(Kalinga Rock Edict, I).

Persuasion

Prompt despatch of business

Humility

Humanistic approach

Leading from the front

Acting with impartiality and conflict resolution in

harmony

Respectful pluralism

Continuous introspection

Leaving a legacy

The statement of the vision, mission, and policies however

numerous, well crafted, and articulated, are futile if the

leader's actions and behaviour are inconsistent with these

statements. Actions speak louder than words; what the

leader does and values sets the ethical tone and creates

the moral environment of the organization (Kanungo RN

and Mendonca, M, 1998). Personal example is the most

potent factor in the technique to inspire people to do what

they are expected to do. Personal example in integrity,

honesty, persistence, and initiative go a long way in

Therefore he spells out in unambiguous words the means

to be adopted in realizing his vision. His action plan

consists of:

Due credit should be given to Ashoka for coming out with

an action plan to realize his vision through core values

mentioned in his mission statement. At one place he says

that he would like to realize his dream through right way

only. He says,

"When you are inspired by some great purpose,

some extraordinary project, all your thoughts

break their bounds: your mind transcends

limitations, your consciousness expands in

every direction, and you find yourself in a new.

great, and wonderful world.

"The king desires that they should not be afraid

of him but should trust him, and would receive

from him not sorrow but happiness"

(Kalinga Rock Edict, II).

"I am not satisfied simply with hard work or

carrying out the affairs of State, for I consider

my work to be the welfa re of the whole world, of

which hard work and the carrying out of affairs

are merely the basis. There is no better deed

than to work for the welfare of the whole world"(Rock Edict, VI).

Generosity

Compassion

We will highlight the mission statement, which

underpinned the core values of Ashoka's way of dealing

with people, which still remains as an unsurpassed

example of leadership excellence. At many places in his

inscriptions Ashoka pronounces the core values of his

mission, which are:

Ashoka worked strenuously in order to fulfill his vision. He

says,

An ennobling vision always stimulates leaders for

stupendous activity. Patanjali, the founder philosopher of

the Yoga system of philosophy has a great saying on this

subject. He says,

We will explore some of the core values quoting profusely

Dormant forces, faculties and talents become from the authentic inscriptions of Ashoka.alive and you discover yourself to be a greater

·······················.. ···p·e·r·s6ri..b'y·fi3'i'fhan·yoi:i·e\;erdr·e~lmed ..yo·urse·IHo· lEAD1NG' FROM THE FRONT

be"3

, This is the 34th Yogasutra of Patanjali quoted in APJ Abdul Kalam. 2003. Ignited Minds: Unleashing the Power Within India New Delhi' PenguinPp.13~7 ' . ,

© Asia-Pacific Institute ofManagement, New De/hi



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influencing the followers. Todo oneself what one preachesis the secret of leading people.

A characteristic of Ashoka is that he did not preach whathe was not practising himself. In his inscriptions he says:

'By instructing you and informing you of my vowand my promise I shall be applying myself incomplete fullness to achieving this object'

'I am never content with exerting myself or withdespatching business. Truly, I consider thewelfare of all to be my duty, and the root of thisis exertion and the promptdespatch of business'

(Rock Edict, VI).

In one of his inscriptions Ashoka announces his availabilityfor public work irrespective of where he is and what he isdoing if there is a need for it.He says,

'I have given this order, that at any time, whetherI am eating, in the woman's quarters, the bedchamber, the chariot, the palanquin, in the parkor wherever, reporters are to be posted withinstructions to report to me the affairs of thepeople so that I might attend to these affairswherever I am'

(Rock Edict, VI).

This is a classic example of putting organization beforeself We do not easily understand the purpose formentioning so many details in the inscription cited aboveBut we appreciate it onlywhenwe understand thatAshokawas a monarch And under monarchy the power distancebetween the ruler and the ruled is very much. Had he saidthat he is available at any time to redress the grievances

.......... ..··0f-the·peo~e·they would not have gained the courage toapproach him even in the dire circumstances and hencehe'had to send this message in detail so that they becomeconfident in approaching him for help.

If the leader has good qualitiesand sound knowledge, andhe leads by personal examples, then very few words arenecessary to influence the followers. Actions speak louderthan words. This is what Emerson conveys in his famouswords, "What you are, shouts so loudly in my ears that Icannot hear what you say" (Chibber, M.L, 1999).

BENEVOLENCE FROM WITHIN

King Ashoka practised benevolence from within. He hadestablished hospitals for men and even some for animals

C. Panduranga Bhafta

in various places of his domain. His imperial court wasenthusiastic about donations and established groves andhouses for charity. It showed special consideration to thelonely, destitute and aged. With Ashoka, welfare of thepeople was an end in itself, not just a means to promotethe welfare of the monarch. He says,

"On the highways I have had banyan treesplanted, to give shade to beasts and men, and Ihave hadmango-groves planted, and I have hadwells dug and rest houses built at every halfkose (probably about four kilometers). Andnumerous watering-places have been providedhere andthere for the comfort of man and beast.

Wherever therewere no herbs that are beneficialto menand beneficial to beasts, everywhere theywere causedto be brought and planted; similarlyroots and fruits, wherever lacking have beeneverywherebrought and planted"

(Rock Edict, II)

Ashoka did not undertake all these activities related topublic welfare with any ulterior motive. Ashoka's initiativeto import medicinal herbs at the cost of his treasury is anunparallel case in leadership excellence. As mentionedearlier he was a monarch and SUbjects under monarchydid not have any right to demand such a facility WhatAshoka did is something which may be similar to 'goingbeyond customer led' in modern management vocabulary.His is an exampleof listening closely to the people's heartsand hearing their uncommunicated feelings, unexpressedpains, and unspokencomplaints Benevolence from withinis nothing but addressing the latent needs of thecustomers.

Ashoka inspired other great leaders of Asia to becomebenevolent from within. They carried out similarhumanitarian activities based upon a philanthropic spirit.

The Shitenno-ji Temple..ioJh~.Gity of Osaka, founded byprince Shotoku, was famous as an original enterprise ofsocial relief. It was divided into four parts' Kyoden-in (thegreat central hall to receive training), Hiden-in (a hall toreceive the poor), Ryobyo-in (a hall to cure the sick free ofcharge) and Seyaku-in (a hall to dispense medicine alsowith charge). Prince Shotoku also built the CompassionHouse (Hiden-in) in Shitenno-ji Temple to save the poorand destitute.

Rulers of Southern India too followed Ashoka's example.Jayavarman VII of Cambodia also issued a decree for

© Asia-Pacific Institute ofManagement. New De/hi



Leadership Excellence: The AsianExperience

establishing charity houses, and built many hospitals. An

inscription of his time proclaimed that there were 102hospitals throughout his kingdom. He seems to haveregarded such facilities as being a natural part of wellordered state and expended much care and money on

them (Hazmi Nakamura, 1992).

ACTING WITH IMPARTIALITY AND CONFLICT

RESOLUTION IN HARMONY

Ashoka was very keenon the point that whatever he desiredshould be carried out in the right way. As mentioned in hisaction plan he attached lot of importance to 'promptdispatch of business', which did not tolerate partiality anddelay in decisions. He contemplated on the causes ofbiased decisions and came to the conclusion that peoplecontinue to take biased decisions as along as they possess

destructive emotions such as:

Envy

Anger

Cruelty

Hate

Indifference

Laziness

Ashoka made an appeal to his officers specially thoselooking after the judicial proceedings to take necessarysteps to purge the destructive emotions listed by him sothat they may take unbiased decisions. He says,

"You must attend to this matter. While beingcompletely law-abiding, some people areimprisoned, treated harshly and even killedwithout cause so that many people suffer.

...........................I.~.Elr.~.f9.~.~) ..y.9.lJr...~j.m ..!?D9.!-!.I.<;t .Q.e.. to act withimpartiality. It is because of these things-envy,anger, cruelty, hate, indifference, laziness ortiredness-that such a thing does not happen.Therefore your aim should be: "May these thingsnot be in me". And the root of this is non-anger

and patience"(Kalinga Rock Edict, I).

Men are apt to be bigoted and partial; within a communityor between communities conflicts easily occur. Suchconflicts must be avoided and concord must be realisedin order for a harmonious community to be formed in anideal way. Ashoka says in his inscriptions that thelanguage which is detrimental to concord should beavoided. He says, "It should certainly be looked into thus:


5

these (passions), indeed, lead to depravity, such asviolence, cruelty, anger, jealousy, and envy"( Pillar Edict,III).

The spirit of concord is also stressed throughout all thearticles of Prince Shotoku's constitution. He said that thediscussion should be carried on in an atmosphere ofharmony so that one could attain right views. He said that

giving up anger in debate was only possible by way ofself-reflection on the relativity of men, that we are allordinary men. In one of his articles he says,

"Let us cease from wrath, and refrain from angrylooks. Nor let us be resentful just because othersoppose us. Every person has a mind of his own;each heart has its own leaning. We may regardas wrong what others hold us right; others may

regard as wrong what we hold as right. We arenotunquestionably sages, nor are they assuredlyfools. Both of us are simply ordinary men. Whois wise enough to judge which of us is good orbad? For we are all wise and foolish alternatelylike a ring which has no end

Therefore, although others may give way toanger, let us on the contrary dread our faults,and though we may be sure that we are in theright, let us act in harmony with many others"

(Hazmi Nakamura, 1992).

Ashoka and Shotoku advised discussing affairs in a calmmind, with a feeling of harmony, desisting from anger.

RESPECTFUL PLURALISM

Ashoka's leadership provides a model of respectfulpluralism, asserting that the task of effective and ethical

leadership in organizations is not to promote a singlespiritual or religious framework but, rather, to create anenvironment in which managers and employees canrespectfully express their own beliefs and practices...Increasingly, the workplace has become a significant andpublic sphere in which people of diverse religiousperspectives encounter one another. Leaders arepreoccupied with finding ways to address conflict withoutsubscribing to a reductionist view of religious difference.The Ashokanframework of respectful pluralism can provideadequate guidance to organisational leaders who wish torespect the diverse religious, spiritual, political, and culturalidentities of employees. At a time in which many countriesare endorsing a vision of a national community in whichpeople of many faiths are invited to participate in all spheres



6

of society, this religion of respectful pluralism practicedby Ashoka is of great help in evolving a policy frameworkon religion and spirituality at work and in other spheres ofpublic life. The reason given byAshoka as shown in theexhibit number 2 for encouraging respectful pluralismshould convince the futility of fighting for religioussuperiority.

EXHIBIT NO.2 RESPECTFUL PLURALISM

Ashoka, though a Buddhist himself, urged his subjects torespect and honour Brahmans also along with membersof the other faiths. He issued a separate edict toemphasise toleration as the essential element of religionin a land of many faiths. Hewas specially concerned thatthere should be growth in the essence of the matter andrespect for all sects, and not that his own sect and faith

. should flourish. He believed in the restraint of speech. Hewas against excessive praiseof one's own religious sector disparagement of other sects. Thus King Ashoka,himself as an earnest Buddhist layman, never excludedother religions-Brahmanisam, Jainism, Ajivakas, etc. Headored both monks and laymen of all religions. His sincerewisheswere that "everyone ineveryreligion dwellpeacefullyside by side, and co-operatewith one another for promotingthe welfare of mankind"(RadhakumudMookerjee, 1995).

King Ashoka did not impose his personal faith on hispeople, although he was so zealous in serving the causeof Buddhism. He held the scales evenly between thecompeting claims ofdifferent religious sects to the royalpatronage. The ascetics of different sects often met indiscussions, and a special edict enjoins upon themtoleration, respect for truth in each system, and restraintof speech in controversy. His inscription on this matter isreproduced below becauseof itsimportanceand relevancefor our times.

Exhibit No-2RESPECTFUL PLURALISM

All religions shouldreside everywhere,for all of themdesire self-controland purity of heart


"Beloved-of-the Gods, King Piyadassi, honoursboth ascetics and householders of all religions,and he honours them with gifts and honours ofvarious kinds. But Beloved-of-the Gods, KingPiyadassi, does not value gifts and honours asmuch as he values this-that there should begrowth in the essentials of all religions. Growthin essentials can be done in different ways, butall of them have as their root restraint in speech,that is, not praising one's own religion, orcondemning the religion of others without goodcause. And if there is a cause for criticism, itshould be done in a mild way. But it is better tohonour other religions for this reason. By sodoing, one's own religion benefits, and so doother religions, while doing otherwise harmsone's own religion and the religions of others.Whoever praises his own religion, due toexcessive devotion, and condemns others withthe thought"Let me glorify my own religion", onlyharms his own religion. Therefore, contact(between religions) is good. One should listenand respect the doctrines professed by others.Beloved-of-the Gods desires that all should bewell-learned in the good doctrines of otherreligions"

(Rock Edict, XII).

An understanding and appreciation of respectful pluralismis very much required in the context of globalised world.Mere diversity or plurality alone, however, does notconstitute pluralism. There is lively debate in manycountries over the implications of multicultural andmultireligious society in civic, religious, and educational

institutions (DouglasA:.t!i~.~?!..?9.9}):..~~~.P.e.~.~lJ.l.p.luralismpreached and practised by Ashoka is an eye ~'p;;~'~~"i'~""""""""""

this regard.

CONTINUOUS INTROSPECTION

Introspection is often advocated as a must for leaders andexecutives; introspection assists in deliberating on valuesand in developing a conscience, which can strike whenan unethical deal is struck. This also encourages one tobe critical of one's own actions and attitudes and to beconscientious all the time, while designing a product,providing serviceor in interpersonal behaviour.

Introspection is the state of listening to inner voice forinsights and accessing intelligence that may go beyondpersonal knowledge or experience. It is the process of

© ASia-Pacific Institute ofManagement, New De/hi



Leadership Excellence: The AsianExperience 7

quietening the minds sufficiently to frame a question,seeing what insights occur by listening to and then takingthose insights to a deeper level of understanding. Ashokacontinuously introspected over improving the conditionsof the people and constantly asked:

How do I want to be remembered?

How valuableam I to my colleagues, to my customers,to my stockholders, to my partners in business?

Howcan I give people more control over the resourcesthey need to do their work?

How can the welfare and happiness of the people be

secured?LEAVING A LEGACY

EXHIBIT NO.3 LEAVING A LEGACY

EXHIBIT NO. 4ASHOKA'S DHAMMA

A package of values advocated by Ashoka under the labeldhamma is given in the following exhibit.

In his message of dhamma Ashoka exhorts everyone topractise kindness, liberality, truthfulness, inner and outer

This dhamma edicthas been written onstone so that it maylast as long as mysons and greatgrand sons shallreign and the moonand the sun shallshine

Exhibit No-3LEAVING A LEGACY

Leaders candecide to be primarily concerned with leavingassets to their institutional heirs or they can go beyondthat and capitalize on the opportunity to leave a legacy, alegacy that takes into account the more difficult, qualitativeside of life, one which provides greater meaning, morechallenge, and more joy in the lives of all stakeholders.

Excellent leaders focus on leaving a footprint and makinga difference. Leadership greatness comes by beginningsomething that does not end with the leader. One's legacyto the generations that follow will be how much value onehas added to one's organization and how many lives onehas improved (Robin S. Sharma, 2004).

Ashoka the Great desired that his message on dhammashould be available for people without any time limit. Inone of his inscriptions he says that he got his messageengraved onstonepillars or stone slabs because he wantedit to endure as long as his sons and great-grand sons liveand as long as the sun and the moon shine so that peoplemay practise it. And by practising it they will attainhappiness in this world and the next (pillar Edict, VIII).

How can the people be encouraged to grow through thepromotion of virtue (dhamma)?

How can I elevate them by promoting the virtue (dhamma)?(Pillar Edict, VI).

This continuous introspection led Ashoka to find the right

answers to his questions and all the noble work that hedid as a leader is the result of his great introspective mind.It is very interesting to find that Ashoka started hisquestions with "How Can I" instead of simple "Can I". Thereis a great learning in this method of introspection for all

leaders who are seriously interested in providing anexcellent leadership in their organization. If they start withthe question "Can I" they may not find any answer to theirquestion because this would reveal that they are not

confident of solving the problem. Instead if they start "HowCan I" they are sure to find the right answers. Because inthis case they are sure of solving the problems but onlylooking for means and methods to solve the problem. Theart lies in framing the kind of questions that are clear,precise and complete. Questions should be framed afterintense examination of a problem, after considering variouspossible solutions and, most importantly, with a deep intentto solve it (Anjali Hazarika, 1997, p.52.). We provide somesample questions on which leaders have to introspect forfinding the right answers. They are:

·················..········How·dlJ1 b'est"set anexample for others?

How do I articulate a vision of the future when thingsare so unpredictable?

How do I improve my ability to inspire others toward a

common purpose?

How do I create an environment that promotesinnovation and risk?

How do I build a cohesive and spirited team?

How do I share powerand information and still maintainaccountability?

How do I go about improving my leadership abilities?

How would I like to change the world for ourorganisation and myself?




8

purity, gentleness, moderation in spending and saving, selfcontrol and gratitude etc., which have come to the centralstageagain under the pretextof new-age-Ieadership valuespreached by many management gurus.

Exhibit No-4ASHOKA'S DHAMMA

mnumum SInsmaximum virtuescompassion

DhammCU'-----+liberalitytruthfulnesspurityservice

Our learning from this case-study on Ashoka is that Asiain general and India in particular can legitimately be proudof having produced such an outstanding leader in thatremote past. We also learn that the fundamentals ofleadership excellence are the same today as they were inthe period of Ashoka and will remain the same in thecenturies to come.

Another point that we would like to make as our concludingremark is that we should turn to history and literature forleadership learning as observed by Robert. J.Allio (2003)so that we can mine splendid insights on how to lead andbecome an excellent leader from these sources


REFERENCE:

Abad Ahmad &O.P.Chopra. (2004). Passion to Win, NewDelhi; Excel Books, Pp. 51-54.

Anjali Hazarika. (1997). Daring To Dream: CultivatingCorporate Creativity Through Dreamwork, New Delhi;Response Books, A Division of Sage Publications, P.17.

Chibber, M.L, (1999). Leadership (Compiled), Shimla;Headquarters, Army Training Command, P.33.

Douglas A. Hicks. (2003). Religion and the Workplace:Pluralism, Spirituality, Leadership, Cambridge, CambridgeUniversity Press.

Hazmi Nakamura. (1992). A Comparative History of Ideas,New Delhi; Motilal Banarsidass, Pp. 327-28.

Kanungo RN and Mendonca. (1998). "Ethical Leadershipin Three Dimensions", Journal ofHuman Values, Vol. 4(2),

137-9.

Radha Kumud Mookerjee, (1995). Asoka, New Delhi;Motilal Banarsidass Publishers, Pp. 22-29.

Robert J. Allio, The SevenFaces ofLeadership, New Delhi;Tata McGraw-Hili Publishing Company Ltd., Pp.V-VI.

Robin S Sharma, (2004). Leadership Wisdom from TheMonk who Sold His Ferari, New Delhi: Jaico PublishingHouse, New Delhi; Pp. 248-49.

Stephen R. Covey, (1991). Principle Centered Leadership,

New York; Summit Books, Pp.295-96.

Professor C Panduranga Bhatta, Ph.D., is a full time faculty at the Indian Institute of Management, Calcutta and has three decades ofteaching and research experience in postgraduate and doctoral level. He has.been.a.COASultant.<iUld.contributor.to.se.verai.research.projects. ..undertaken by prestigious Institutions in India and abroad

He conducts management development programmes at IIMC and at Chennai, Bangalore, New Delhi and Mumbai every year. He hasconducted a large number of In-Company training programmes on leadership, managerial excellence, creativity and innovation besidesteaching post graduate courses on them at IIMC.

Prof. Bhatta has lectured at various Managementinstitutesiocated in India and abroad and he is a regular speaker in the seminars organizedby the Confederation of Indian Industries. He has published four books and more than sixty research papers besides regularly presentingresearch papers at International and national conferences,

Email [email protected]




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