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AFTER SCHOOL SCHOLARSHIPS FROM AFTERSCHOOOL FOR AFTER SCHOOL

2010-04-11T10:03:00.000-07:00

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HRD

2009-08-30T03:15:00.000-07:00

Preface

The questionnaires thus put up to the respondents and the sources of the secondary data utilized with the explanations used in tabulating the data collected shall be attached as annexure to the main project report being submitted to the IGNOU and it shall be the property of IGNOU and I shall promise that I will not claim for the report or any part thus submitted

CONTENTS

1. INTRODUCTION

2. RATIONALE OF STUDY

3. OBJECTIVES OF STUDY

4. SCOPE OF STUDY

5. RESEARCH METHODOLOGY

6. LIMITATIONS

7. URMUL PROFILE

8. CONCLUSION

INTRODUCTION

“Social Development refers to that aspect of society wherein the social variables such as Education, Health, Quality and living are considered”

Society mainly consists of urban and rural. Urban society consists of all the facilities such as education, health, job and a standard of living in a modern era. Rural society being far away from urban areas, are deprived of these facilities.

URMUL Trust has targeted those areas in its plan to develop these societies in order to facilitate greater development of Human Resources in arid and semi arid regions of Rajasthan where climate is harsh for living beings as well as the social status of communities living here are deprived of the education, drinking water, health facilities as well as the social awareness.

Need for Social Development in Rajasthan

Western Rajasthan comprises mainly of arid and semi arid regions in a place where there is acute shortage of water, lack of infrastructure, communication facilities may be due to the cause of harsh climatic conditions. But this area has also the record of being the most populous deserts of world.

Hence being populated, the term consists of Human Resources. Therefore social development to these resources is very much necessary for the development of the nation as a whole.

Social development leads to

· Better literacy levels

· Better health standards

· Better living standard

· Contribution to the NI & GNP thereafter

· Development of social awareness of the Human Resources

Objectives of the study

· Identification of social development parameters like education, health facilities, income generating sources and other aspects undertaken by URMUL Trust.

· Social development prior to inception of the URMUL trust.

· Analysis of social development attained presently in the selected clusters by Government and the social awareness among the communities residing in these clusters.

Scope of the study

The scope of the study is confined to the arid region of western Rajasthan in areas such as Phalodi, Kolayat, Lunakransar, Nagour, Nokha, Bajju etc.

Samples consists of

· Weavers, health workers, educational providers, social awareness campaigners and empowered women groups of regions like Phalodi, Lunkaransar, Nagore, Nokha, Bajju etc.

Research Methodology

Research Methodology is done by using both primary and secondary data.

Primary Data

Questionnaires will prepared and so gathered from locals residing in the selected cluster. The questionnaire pattern shall include those questions such as type and mode of education facilities being received and also the medical services being received. It shall include the questions such relating to the market scope for the products being manufactured by the weavers in the Phalodi regions

The collected data therein shall be put into tabulated forms to set the score and letter shall be reviewed with the local administrators. Also suggestions if any shall be initiated at this stage.

Secondary Data

This data is collected through reports, magazines, web sites, books and articles. Data will be analyzed through appropriate statistical tools and the data will be presented by using tables and graphs wherever required.

Limitations

Testing social parameters as per the evaluations of government agencies involved shall pose difficulties and extraction of information from the local respondents due to the criticality of the subject is indicative.

Western Rajasthan comprises of vast geographical area. The geographical area covered is subjected to the selection of clusters present. Where as selection of entire area is not possible to cover in this study.

Direction for further research

Areas in and around Bikaner district constitute a vast majority of the Human Resources bogged down by their social constraints. A research to individual clusters of inhabitations shall definitely bring the social development as whole lot of Thar. Studies based on these shall provide a base for future Human Resources Development Programmes, yet to undertaken.

URMUL TRUST: PROFILE

URMUL (Uttari Rajasthan Milk Union Limited) was set up in Bikaner District as part of Operation Flood II acting as district unit of cooperative Dairy Federation a kind of public sector undertaking. The milk procurement in village dairies increased from 200 lts per day to 1,50,000 lts per day in 1984.

Farmer members of dairy cooperatives gave mandate for the establishment of URMUL trust in 1984 to reach out to the under privileged in rural areas especially women and children with a view to provide them access to good health care. Initial corpus for the trust was raised @ 3 paisa per liter of milk from the dairy sales.

Later on in the due course this trust has transformed itself into broader scope providing education, income generating methods etc, such that this trust even got decentralized for achieving greater presence in this arid regions thereby contributing to the development of this region and as a whole to the nation.

URMUL also supports the research groups in exploring the various possibilities for the development of this region.

CONCLUSION

The study shall contribute to the social development parameters in judging the development levels and shall indicate the grey areas where further intervention if necessary shall be revealed.

In the conclusion, finally social development of Human Resources in and around Bikaner district can be identified in all the key areas like health, education and quality of living coupled with many other aspects being introduced by the government and the awareness of these programmes with communities residing there by which the development of community can be assessed with respect to the social development of these arid region. Contribution of URMUL in disseminating these programmes to the concerned will also be highlighted.

jainism & management

2009-08-30T03:13:00.004-07:00

Title of the Research Work:

“Jainism and Management - A Critical study of Jain Metaphysics, Ethics in Relation to modern Management Thought”

Location:

Institute of Management Studies, BJSR Jain PG Collage, Bikaner

Introduction:

“Jainism and Management - A Critical study of Jain Metaphysics, Ethics in Relation to modern Management Thought”

(A) Management Concept and Jainism

(B) Jain Principles, Doctrine and Tenets with Relation to Modern Management Thought

INTRODUCTION

“Jainism and Management - A Critical study of Jain Metaphysics, Ethics in Relation to modern Management Thought”

New sprout of inquisitiveness has arisen to know more about Jainism and Management. The whole atmosphere is changed with generosity of management thoughts and Jainism. The scope for the studies of management thoughts has widened. The schools are enthusiastic in bringing fourth the old literature in lime light, with all the phases, covering the new and developed science of editing. Thousand years ago Jain philosophy and religion has expounded management concept by its metaphysics and ethics- Right Knowledge (Samyak Gyan), Right Vision (Samyak Darshan), Right Conduct (Samyak Charitra). All these factors have been instrumented in escalating the momentum of new inquiry. So, researcher decided to make research work on Jainism and Management. In the proposed research, researcher will attempt to enunciate and interpret Jain principles, doctrines and tenets in context with modern management thoughts.

The modern management concepts like vision, knowledge, conduct, leadership, motivation, excellence in work, achieving the goals, meaning of work, attitude towards work, nature of individual, decision making, planning etc. are all discussed in Jainism by its metaphysics and ethics with a sharp insight and finest analysis to drive through our confused grey matter making it highly eligible to become a part of the modern management syllabus.

Management is a systematic way of doing all the activities in any field of human effort. It is about keeping one self engaged in interactive relationship with other human beings in the course of performing one’s duty. Its task is to make people capable of joint performance, to make their weakness irrelevant. Thus management is a process in search of excellence to align people and get them committed to work for a common goal to the maximum social benefit. Now the question is how to get effectiveness and efficiency in managing. The answer to this fundamental question is found in Jainism. According to Jain philosophy, Right Knowledge, Right Vision and Right Conduct are the key of excellence and effectiveness. Right Knowledge which proceeds from Right Vision by a coherent train of thought and seasoning and which can only lead to Right Conduct without which the attainment of goal in vision is held to be impossible.

It may be noted that while western design on management deals with the problems at superficial, material external and peripheral levels. Jain philosophy tackles the issues from the grass roots level of human thinking because once the basic thinking of man is improved it will automatically enhance the quality of his actions and their results. Jain principles repeatedly proclaim that first you manage your self then you can manage what you want.

The management thoughts emanating from the western countries particularly the U.S.A. are based mostly on the lure of metabolism and perennial thirst for profit irrespective of the quality of the means adopted to achieve that goal. Management by materialism caught the fancy of all the countries the world over, India being no exception to this trend. Hence, our management schools have sprung up on the foundations of materialistic approach where in on place of importance was given to a holistic view. Result is criminalisation of institutions, more and more social violence, exploitation and such other vices have gone deep in the body of society. Thus, we have reached a situation where management and workers have become separate and contradictory entities wherein their approaches are different and interests are conflicting. There is no common goal or understanding which predictably leads to constant suspicion, friction, disillusions and mistrust. The absence of human values and erosion of human touch in the organisational structure resulted in a permanent crises. Hence there is an urgent need to change this materialistic approach of management and to establish Jain holistic views for management by values. Through Jain spiritual values like Ahinsa, non-violence, equality, responsibility, self realisation etc. a manager can do his functions for the betterment of individual and for the society as a whole.

(A) MANAGEMENT CONCEPT AND JAINISM

The proposed research reflects Jain spiritual values in modern management concepts. The modern management concept like Vision, Leadership, Motivation, Excellence in Work, Achieving Goals, Work Attitude, Work Commitment, Nature of Individuals, Decision Making etc. are all discussed in my research with a sharp inside and finest analysis through Jain principles, doctrines and tenets.

Excellence in work, managerial effectiveness and Jainism: - Excellence in work and managerial effectiveness is the most important and essential factor for successful management. Managing man is supposed have the best tactics materialistic and spiritualistic. Man is the first syllable in management which seeks volumes on the role and significance of man in scheme of management practices. Thus management is a process in search of excellence to align people and get them committed to work for a common goal to the maximum social benefit. The critical question in every manager’s mind is how to be effective in his job. The answer to this fundamental question is found in the Jainism which repeatedly proclaims that ‘Try to manage yourself then you can manage what you want’.

Jainism tells us to develop visionary perspective through right knowledge, right perception, and right character. These are the key of excellence and effectiveness. According to Jain philosophy, right knowledge, right perception and right conduct is the path of emancipation but these term can be used for successful management. If manager’s knowledge, perception and conduct will be right then his action will also be in right direction for achieving goal.

Leadership, Motivation, Inspiration and Jainism: - Along with motivation and inspiration, leadership is a means of directing. Leadership is the ability of a manager to induce subordinates (followers) to work with confidence and zeal. Zeal reflects ardour, earnestness and intensity in the execution of assignments, confidence reflects experience and technical ability.

Jainism tells the way to develop leadership qualities through the conception of self-realisation. Self-realisation accelerates the momentum of one’s own activity. It is overcoming superable obstacle in one’s path. Self-realisation, self-exertion, self-control, self- discipline are the keys of perfect leadership. Self-realisation involves renouncing egoism, putting other before one self, team work, dignity, sharing, cooperation, harmony, trust etc. Self-realisers are the visionary and innovators. Their resolute efforts enable them to achieve the apparently impossible. They over come all barriers to reach their goal. The visionary leader must also be missionary, extremely practical, intensively dynamic and capable of translating dreams in reality. This dynamism and strength of a perfect leader flows from self-realisation. Self-realisation is not merely developing the leadership quality but it is the theory of motivation and inspiration as well.

Decision Making and Jainism: - Decision making – the actual selection from among alternatives of a course of action – is at the core of planning. Managers some time sea it as their central job, because they must constantly choose what is to be done, who is to do it, when, where and occasionally even how. Decision making is the part of everyone’s daily living. Planning occurs in managing or in personal life whenever choices are made in order to gain a goal in the face of such limitations as time, money and the desires of other people.

Jain principles, doctrines and tenets are helpful in making right decision. The doctrine of ‘Anekantavada’ or ‘Syadavada’; Jain theory of unity and diversity; Non-absolutism; Doctrine of ‘Pratyaksha’ and ‘Paroksha’ etc. give us a guideline to making right decision. In brief Syadavada is the method of understanding another’s views, in their correct perspectives. This at its initial stage, rids one of prevarications and thus the flood – gates of truth become ajar. According to Jain philosophy, unity and diversity both are real, both are co-related. Unity without diversity and diversity without unity is unreal. Each and every object in this world has infinite properties. All these properties can be comprehended only with references to context. No property, whatsoever, can be delineated absolutely. This theory of non-absolutism is helpful in decision making. Similarly doctrine of ‘Pratyaksha’ and ‘Paroksha’ is also helpful in planning and decision making.

Attitude towards work and Jainism: - Attitude towards work is one of the important concepts of management. For effective work performance attitude towards work must be visionary. For example three workers were engaged in erecting a temple. As usual a HRD consultant asks them about their work attitude. First said “I worked because I have to maintain my family”; second said “I work because I want to show that I am the best temple worker” third said “I work because want t built the most beautiful temple in the country with a visionary gleam. The job of all the three workers was identical but their perspectives were different. Jain philosophy tells us is to develop visionary perspective in the work we do. It tells us to develop a sense of larger vision in one’s work for the common goal.

Work Commitment and Jainism: - Jainism teaches that we are the makers and moulders of our own fate, and infuses life, strength and vigour by awaking in our high sense of moral obligation and responsibility the foundation – head of all virtuous deeds. ‘Karma’ is a free atom. There is no attachment between ‘Karma’ and its fruits or results. Yes, the results or fruits of ‘Karma’ are an absolute truth but when, how and where these results occur, no one knows.

Jain theory of ‘Karma’ gives dedication towards work. Dedicated work has to mean work for the sake of work. If we are always calculating fruits in our efforts, then such work can not be commitment oriented but it will be results oriented. So non attachment to the fruits or results develop work commitment. So Jainism tells us not to mortgage the present commitment to an uncertain future.

Jain theory of cause and effect makes the doer responsible for the consequences of his deeds. The Jainism while advising detachment from the avarice of selfish gains by discharging ones accepted duty does not absolve any body of the consequences arising from discharge of his responsibilities. This verse is a brilliant guide to the operating manager for psychological energy and burn-outs in the work situations.

Detached involvement in work is the key to mental equanimity or the state of nirdwanda. This attitude leads to a stage where the workers begin to the presence of supreme intelligence guiding the empirical individual intelligence. Such de-personified intelligence is best suited for those who sincerely believe in supremacy of organisational goals as compared to narrow personal success and achievement.

Achievement of goals and Jainism: - Achievement of goals is the first and final objective of management. The critical question in every manager’s mind is how to achieve the goals successfully. The answer to this fundamental question is found in Jain philosophy which repeatedly proclaims that exert yourself in right direction through right knowledge, right vision and right conduct, you will achieve the goals successfully. In my research. I discuss Jain trinity – right knowledge, right vision and right conduct in a very simple form.

For achieving goals, first of all our vision must be clear and unaffected by preoccupations. It should able to comprehend realities in their true forms and must rely on their true existence. A man of right vision takes the things as they are and realises them in their reality. He gets right perception of the end. It is the right perception which leads to right knowledge. If knowledge is right, action will be correct and if action will correct, goals will surely be achieved.

Managerial Problems and Jainism: - Managerial and labour problems like conflicts, tensions, low efficiency, absence of motivation, absence of human values, exploitations, strikes, Dharna, friction etc. are the result of mismanagement. Jain philosophy has all the elements to address these problems. These include –

Jain principle of equality
Principle of non-Violence
The principle of consequentially
Principle of responsibility
Principle of reciprocity etc.

(B) JAIN PRINCIPLES, DOCTRINE AND TENETS WITH RELATION TO MODERN MANAGEMENT THOUGHT

Jain principle, doctrines and tenets need an intelligent reinterpretation in the changed context of modern times. So their wisdom can guide and motivate a manager to appropriately adopt ancient philosophy in the present life. In my research work I begin with the simple interpretation of join principles and doctrines and let the individuals know how these helpful in modern management principles.

Jain ethical notion of right knowledge, right vision and right conduct: - According to Jain philosophy, the knowledge of a thing is the interpretation and understanding of the sensation in such manner as would correspond to the existing relation between the self and the not self and other surrounding things, the fundamental form of which are called categories. It is thus quite apparent that interpretation precedes knowledge and the more accurate the interpretation of the sensations the more correct would be the knowledge thereof when the sensations, caused in us by the powers inherent in the objects in contact with the peripheral extremities, are interpreted and understood quite accordance with the forms and relations in which they subsist and for which they are called categories, we come to know them as objective relations. And when this is done in perfect accordance with the instructions imparted by the teacher, with without which a correct interpretation is held to be impossible, absolute faith in the instruction (i.e. in knowledge produced by the imparted teaching) is called ‘Right Vision’- the basis of right knowledge. And the knowledge which embraces concisely or in details the predicaments as they are in themselves is called ‘Right knowledge’ and without which right conduct in impossible.

Thus, vision or perception precedes knowledge and knowledge influences conduct or character conduct leads to the complete annihilation of ‘karma’, knowledge. Vision and conduct may be right or perverted when they are right, they lead to emancipation and when they are perverted, they make the soul revolve in the unending cycle of birth and death. Although it is a religious thought but we can apply it in our day to day life such as if our knowledge. Vision and conduct are right they lead to success and if they are perverted they lead to failure.

So, first of all, our vision must be clear and unaffected by pre-occupations. It should be able to comprehend realities in their true forms and must rely on their true existence. A man of right vision takes the things as they are and realises them in their reality. Right vision leads to right knowledge. All the actions are determined by the knowledge from which they accrue. If knowledge is right, the action will be correct, and if knowledge is wrong, the action will also be wrong. This right knowledge lifts one out from the mire of ignorance and enlightens his path. Right conduct is the outcome of right vision and right knowledge. When all the three coalesce, the desired goal is archived.

Jain theory of right knowledge, right vision, and right conduct are the key of managerial effectiveness and excellence. They enlighten us on all managerial techniques leading to a harmonious and blissful state of affairs as against conflicts, tensions, low-efficiency, absence of motivation and lack of work culture etc.

Jain Doctrine of Karma and Management Concept: - Karma in its philosophical sense in motion, vibration, action, but in Jain philosophy at least the word appear a double signification viz. not only vibration or action, but also materialised effect or vestiges in so far the affect the fate of the actor, continuing even beyond death and modifying his subsequent career. The Jain law of karma causality is concerned, it is perfectly clear that man is the maker of his own destiny. This is the main principle where on the grand edifice of the Jain ethics is securely based. Every activity of the soul draws material particles from the atmosphere, according to its merit. The particles cover the soul and make it revolve in the cycle of death and birth for time infinite. Karmas, which entangle the sole have two functions – bad karmas bind the soul and give bad fruits where as the good karmas free the soul and put forth before it the precious opportunities for material prosperity and spiritual progress.

According to Jain philosophy, karma is a free atom. The results or fruits of karma are an absolute truth but when and how these results occur, no one knows. It is clear that karmas play an important role in shaping the personality of an individual. As such, the conception of the third agent to direct the life of an individual comes to naught. Jain theory of karma develops work commitment and strengthens management concepts. The Jain theory of karma, in its religious sense is the theory of karma, in its religious sense is the theory of emancipation when all the causes are rooted out, soul sores emancipation. Cause and effect go together. The effect follows the cause. According to Jain philosophy, mere belief in fate is not enough. It should be associated with right action in right direction.

Non-Absolutism or Jain theory of utility and diversity: - According to Jain philosophy, unity and diversity both are real. Both are correlated. Unity without diversity and diversity without unity in unreal.

Each and every object in this world has infinite properties. They have relative significance. All these properties can be comprehended only with reference to context. No property whatsoever can be delineated absolutely. The whole truth about a particular object can be comprehended, but it can not be communicated. At a time, we can only describe one of the properties of a substance. As such this utterance in only justified in relation to other properties. It is wrong to assert a thing with certainty, because every utterance of ours is form a particular point of view. If this point of view is neglected, we can not come to the truth. With certain stand point, we can comprehend only one aspect of a thing, and not all the infinite aspects, which each and every object has by nature. Let us take an example of a person. He is a writer, poet, professor and so on. All these qualities abide in one and the same person. But they are all relative truths. When we say that he is a writer, we comprehended his writing capacity and designated him as a prolific writer but when we say that he is a poet, his writing capacity is not comprehended but his poetic talent is taken in to consideration. Likewise all the qualities of a person, when expressed in words, are relative expressions.

This theory of unity and diversity can help management to solve confused grey methods – managerial problems, labour problems, environmental problems and religious problems etc. according to Jain philosophy, truth is infinite. It can only be approached through infinite stand point. Theoretically this theory has helped a lot in coming to the conclusion of truth of certain substructures. All our day to day activities abide by this law of nature. No body can transgress its boundary and claim to be votary truth. This relatedness of view points has paved way for co-existence and reconciliation of all contradictory issues. It has created an atmosphere of tolerance and as such obstinacy is automatically eradicated. Jain thinkers adhered to this theory, which is technically called ‘Syadvada’

Doctrine of ‘Syadvada’: - According to Jain point of view, ‘Syadvada’ means comprehends all the aspect of an element with different point of views. Truth is relative; it can not be comprehended absolutely. One, who desires to comprehend one aspect of an element by neglecting all other aspect of it, can never know that particular aspect in reality. Such comprehension will only be a half way to truth. In brief ‘Syadvada’ is the method of understanding another’s views, in their correct perspectives. This, at its initial stage, rids one of the prevarications and thus the flood-gates of truth become ajar.

This is certain that this theory of ‘Syadvada’ has its application in day to day life. Its significance for modern management thought is clear. We can use this law of nature in decision making and managerial effectiveness.

Jain Theory of Self-Realisation: - The Jain conception of self-realisation is the base and apex of Jainism. All the tenets rules and principles circumambient this central point. Self-realisation is the aim of all Jain devotees. They direct their soul force towards it and exert fully to accomplish it. This principle has given birth to two vital thoughts which in their respective spheres from an integral part in the evolution of the soul.

The first thought is of self exertion. Jainism says – it is a folly to entrust our future in the hands of a third party. World is eternal. It has no beginning and no end. Hence it is not a creation of anybody. Jainism believe in god, not as a creator, proctor or destroyer of the world, but as an ideal, who has attained that stage which is free from any external or internal bondage.

Those who believe god as creator and controller of the world run the risk of being drowned in the stream of lethargy. They have no faith in their own infinite strength and wisdom. Thus they become alevoid of enthusiasm, their valour sleeps and corrodes in mind which in its turn loses its able functioning and fails in one movement.

Self – exertion accelerates the momentum of one’s own activity. Jainism says – good or bad, are the fruits of our actions. Soul is dynamic it is not static. It will always be in action. Every activity of the soul draws material particles from the atmosphere, according to its merit. These particles cover the sole and make it revolve in the cycle of death and birth for time infinite. If soul exerts in spirituality and adheres to its own dictum, it gets purified gradually and the evolution begins. Karma which entangle the soul have two functions – bad karmas bind the soul and give bad fruits whereas the good karmas free the soul and put forth before it the precious opportunities for material prosperity and spiritual progress.

It is clear that self realisation play an important role in shaping the personality of an individual. It is overcoming insuperable obstacles in one’s path. It involves renouncing egoism, putting other before one self, team work, dignity sharing cooperation, harmony, trust, sacrificing lower needs for higher goal etc. Self-realisers are the visionaries and innovators. Their resolute efforts enable them to achieve the apparently impossible. They overcome all barriers to reach their goal.

Jain Theory of ‘Pratyaksha’ and ‘Paroksha’: - ‘Pratyaksha’ – direct perception or direct knowledge is such that it reveals the objects as lying with the range of the senses; while the other is called ‘Paroksha’ or indirect only in reference to procedure of its revealing the objects of knowledge such as inference which is not object of direct perception. Inference again, is that kind of valid knowledge which is determinant of what is to be proved. According to Jain, the ‘Pratyaksha’ – direct perception is but an indirect source of knowledge. The so called ‘Pratyaksha’ is really ‘Paroksha’. This will indeed strike curious in the face of such overwhelming opinion of so many schools of thought as well as in opposition to be evidence of the every body experience. But an analysis of the psychological processes involved in the sense given knowledge, as the Jain savants hold, will confirm the truth and validity of statement when they say that the so-called ‘Pratyaksha’ is to all intents and purposes, ‘Paroksha’.

This theory of Jainism is helpful for management in planning and decision making.

Conclusion: - This proposed research has two subjects one in purely spiritual inquiry whereas another is based on materialism. Both subjects have their wide literature. In this research the attempt is to re-examine modern management concept in the light of Jain spiritual values and to change management approach by materialism to management by values from Jain holistic views.

All our activities social, commercial and political are based on weak foundations i.e. the rules, regulations and principles formed by human reason which can know only by dividing and limiting. To get rid of phenomena like corruption, dishonesty etc. we will have to change the entire human nature. There is no other way out of the enormous problems of hunger, pollution, threat of nuclear war etc. that the humanity is facing today. Jain philosophy has all the elements to address the present crisis. Jainism aims at unity in diversity. Mere knowledge of the truths would be useless unless one resolves to reform in its light.

Objectives

1. Enunciation and interpretation of Jain principles, doctrines and tenets in context with modern management thoughts

2. Re-examine modern management concept in the light of Teaching of Jainism

3. To change management approach by materialism to management by values through Jain holistic views

4. To develop visionary perspective for successful management through Jain Trinity- Right knowledge, right perception and Right character

5. To briefly discuss Jain philosophy and religion in relation to an environmental management

6. Attempt to revive and reinvigorate Jainism and illustrate the ideas and ideals that eminently relevant to modern management concept

7. To describe Jain metaphysics and ethics briefly and reach how ethical discipline is helpful for successful management

8. Find solutions of managerial problems, social problems, religious problems, environmental problems etc. through Jain philosophy and religion

9. To establish Jain spiritual values in management

10. To protect the social interest of mankind through Jainism

11. To know Jain literature, Jain art and architecture, Jain festivals, Jain places of pilgrimage for spiritual inquiries

OBJECTIVES

Objectives are variously referred to as purposes, missions, goals or targets. The identification of objectives is the first step in researching and requires careful considerations. Objectives must be identified in such a way that ultimate success can be determined. There are eight areas in which objectives of research performance have to be set: Careful inquiry; innovation; gathers new knowledge; defining and redefining problems; formulating hypothesis or suggested solutions; collecting, organising and evaluating data; making deductions and reaching conclusions; and at least carefully testing the conclusions to determine whether they fit the formulated hypothesis. Here, the researcher is selecting certain objectives for the proposed research, those are as follows:

Enunciation and interpretation of Jain principles, doctrines and tenets in context with modern management thoughts: - First objective of proposed research has to begin with the enunciation and interpretation of the Jain principle of epistemology as propounded by the omniscient sages and scholars of bye-gone days. Epistemology really supplies the key note to the interpretation and understanding of a system of thought and culture. It gives us the stand point to have a clear and correct vision in to the metaphysics of things and thoughts. This is the reason why every system of thought and culture in India really begins with a clear exposition of the principles of its epistemology, the moment it has done with describing in the briefest manner possible, its own hypothesis, its necessity and sublimity, and finally it’s right to be heard.

It is the purpose of this research to provide a conceptual framework for the orderly presentation of fundamental knowledge of Jainism in context with modern management thought. For this purpose I will have to gather new knowledge about Jain principles doctrines and tenets and apply them for management practices. Teachings of Jainism are directly relevant to today’s corporate world. Management guidelines from Jainism, Jain principle, doctrine and tenets enlightens us on all managerial techniques leading to a harmonious and blissful state of affairs as against conflicts, tensions, low-efficiency, absence of motivation and lack of work culture etc.

Re-examine modern management concept in the light of Teaching of Jainism: - It is the purpose of this research to re-examine modern management concept like vision, leadership, motivation, excellence in work, achieving goals, meaning of work, attitude towards work, nature of individual decision making, planning, organising, staffing, directing and controlling etc. in the light of Jain values like Right Knowledge, Right Vision, Right Conduct, Ahinsha (Non-violence), Theory of Karma, Detached involvement in the work, visionary perspective in work, theory of self realisation, theory of cause and effect, theory of ‘Pratyaksha’ and ‘Paroksha’, and theory of unity and diversity etc.

Right Knowledge, Right Vision, Right Conduct are the key of the excellence and effectiveness. Ahinsha (Non-violence) may be weapon for a manager against disorder, confusion, suspicion, friction, disillusion, mistrust, strikes, Gherao, delay, destruction and even depression. Jain theory of karma gives dedication towards work; means work for the sake of work. Detached involvement in work is the key of mental equanimity which sincerely believe in success of common purpose not in personal success. Thus Jain Values believe in commitment oriented work. The Jain theory of self-realisation is overcoming insuperable obstacles in one’s path. It involves renouncing egoism, putting other before one self, team work, dignity, sharing cooperation, harmony, trust, sacrificing lower needs for higher goals, seeing others in you and yourself in others etc. and Jain theory of cause and effect, making the doer responsible for the consequences of his deeds. This verse is brilliant guide to the operating manager for psychological energy conservation and a preventive method against stress and burn-outs in the work situations. Jain theory of unity and diversity helps a lot in coming to the truth of certain substance and drive through our confused grey matter of management. Jain theory of Pratyaksha’ and ‘Paroksha’ is helpful in management functions – Planning, organising, staffing, directing and controlling.

To change management approach by materialism to management by values through Jain holistic views: - It is the objective of this research to change management approach from management by materialism to management by values through Jain holistic views. It may be noted that while western design on management deals with the problems at superficial, material, external and peripheral levels, but teaching of Jainism tackle the issues from the grass roots level of human thinking because once the basic thinking of man is improved it will automatically enhance the quality of his actions and results.

The management thoughts emanating from western countries particularly the U.S.A. are based mostly on the lure of materialism and perennial thirst for profit irrespective of the quality of the means adopted to achieve that goal. Management by materialism caught the fancy of all the countries the world over, India being no exception to this trend. Hence over management schools have sprung up on the foundations of materialistic approach wherein no place of importance was given to a holistic view. Result is criminalisation of institutions more and more social violence, exploitation and such other vices have gone deep in the body of society. Thus, we have reached a situation where management and workers have become separate and contradictory entities wherein their approaches are different and interests are conflicting. There is no common goal or understanding which predictably leads to constant suspicion, friction, disillusions and mistrust. The absence of human values and erosion of human touch in the organisational structure resulted in a permanent crises.

Hence, there is an urgent need to change this materialistic approach of management and to establish Jain holistic views for management by values now the time has come so as to underline the development of worker as a man, as a human being with all his positive and negative characteristic and not as a mere wage earner.

Through applying Jain values like Anuvratas, Ahinsa, Non-Violence, self realisation, right conduct etc., a manager can do their management functions efficiently and effectively and can also establish good relation between management and workers.

To develop visionary perspective for successful management through Jain Trinity- Right knowledge, right perception and Right character: - Management has become a part and parcel of everyday life, be it at home, office, factory, government, or in any organisation where a group of human being assemble for a common purpose, management principles come in to play through their various facts like management of time, resources, personnel, materials, machinery, finance, planning policies and practice.

Management is a systematic way of doing all activities in any field of human effort. It is about keeping oneself engaged in interactive relationship with other human being in the course of performing one’s duty. Its task is to make people capable of joint performance, to make their weaknesses irrelevant.

The lack of management will cause disorder, delay, destruction and even depression. Managing men, money and material in the best possible way according to circumstances and environment is the most important and essential factor for a successful management. Managing men is supposed have the best tactics. Man is the first syllable in management which speak volumes on the role and significance of man in a scheme of management practices.

Hence, there is a need to develop visionary perspective in every manager’s mind for effective and efficient management. It is the objective of this research to develop visionary perspective for successful management through right knowledge, right perception and right conduct. Jainism believes that the trinity - right knowledge, right perception and right conduct is the pivot for self realisation. When all the three coalesce, the desired goal is achieved. The trinity teach that first of all, a manager’s vision must be clear and unaffected by pre-occupations. It should be able to comprehend realities in their true forms. Obstinacy never touches the fringes of the abode of right perception. A man of right vision takes the things as they are and realises them in their reality. He gets right perception. It is the right perception, which leads to right knowledge. All the actions of a manager are determined by the knowledge, from which they occur. If knowledge is right, the action will be correct, and the knowledge in wrong, the action will be wrong. Thus the development of visionary perspective is the process of successful management.

To briefly discuss Jain philosophy and religion in relation to an environmental management: - It is common knowledge that peoples every where are facing an environmental crisis in the area of global warming, biodiversity, west, pollution, population and nuclear proliferation. We have thrown ourselves all the way back to our primitive beginnings in which the dominant problem on earth was coping with the environment. The only difference between our tribal beginning and the situation today is that the problems now are of our own making. We have found little difficulty to make the earth accessible, but never manageable. Now the price of survival is the management of our planet. This calls for Jain philosophy and religion in the comprehension and management of our planet.

Jain philosophy and religion has all of the elements to address the present crises. It is the objective of this research to briefly discuss Jain philosophy and religion in relation to an environmental management. Jain philosophy and religion include: The principle of Non violence; The principle of consequently; The principle of responsibility; The principle of reciprocity and The principle of restraint. The relevance of these principles to the environmental problems cited above is clear, even on the briefest descriptions. First, the Jain religion is built on the bedrock of equality, which is not limited to socio-political considerations, but is a universal concept, including all selves: earth bodies, water bodies, vegetable organisms, insects, birds and animals. Second, the principle of equality provides the rationale for the principle of non-violence. Ahinsa is the first of five Anuvratas or minor vows a householder must observe. All religions accord a place of honour to non-violence, but when the Jain sages declared ‘Ahinsa permo dharma’, they were affirming Ahinsa as the lynchpin of all religion. Third the doctrine of samaiya is also correlated with doctrine of karma. Numerous scriptures warn of the consequences of doing harm by though, word and deed. Fourth, karma underscores the principle of responsibility. Jainism grants Homo sapiens a superior status, but since responsibility is seen as a dimension of human stewardship of the natural environment. Here the weak, but an obligation for them to protect and preserve. Fifth the principle of reciprocity is rooted in Jain ethical notions of equality, individuality and mutuality. Recognising that life from occupy heterogeneous bodies, and that they are all individualised through their karma, it follows that our perceptions of others is bound to be inadequate and effort must therefore be made to overcome the inadequacy and to become aware of other beings in all of their idiosyncratic differences. Finally, there is the principle or restraint, which arise form the essentially ascetic ethos of Jainism. Ignorant of the true nature of jiva, humans identify with the ajiva and become immersed with in it through the reduction of the senses. The trouble here is that the senses can never be satisfied; hence cupidity and suffering go hand to hand. To save people from the pain and disappointment of looking into the bottomless pit of human wants, Jainism includes Aparigraha into its five vartas or abstinences. It means freedom from slavery to avarice and unnecessary luxuries which burden the environment.

A second area in which Jainism has something important to contribute to the modern world is in respect to the way we think in matters of religion, given the emerging pluralism of global existence, Jainism believes in religious tolerance. According to Jain, religion is one, thoughts are many. Religion is truth, but its definitions are numerous. All the religion of the world has been expounded with regard to the truth. Any truth expressed with absolutistic view, is a part thereof and not the whole etc.

Attempt to revive and reinvigorate Jainism and illustrate the ideas and ideals that eminently relevant to modern management concept: - It is the purpose of this research to revive and reinvigorate the ideas and ideals of Jainism which are relevant to management concepts and other contemporary issues. Throughout the ages, Jainism has always been ahead of itself. The ancient saints possessed ideas and ideals which could not be fully understood or appreciated in the pre-modern world, and therefore they had to await present developments in order to come it to their own. It is this historic fruition of Jainism to contribute towards the making of the new millennium that supplies the motivation for Jains to revive and reinvigorate their tradition to illustrate the premise that Jainism has ideas and ideals that are eminently relevant to contemporary issues.

Jainism expounded thousands of years ago by its ideas and ideals enlightens us on all managerial techniques against conflicts, tensions, low efficiency, absence of motivation, lack of work culture etc. The modern management concept like vision leadership, motivation excellence in work, decision making, attitude towards work, achieving goals etc. are all discussed in Jainism through its principles, tenets and doctrines.

The Jain idea of trinity – right knowledge, right vision and right conduct is the pivot for successful management. When all three coalesce, the desired goal is achieved. Jain principles of Ahinsa, non-violence, equity, responsibility, reciprocity etc. are all the weapon against conflict, tensions, low efficiency, absence of motivation and other managerial problems. Jain doctrine of ‘Syadvada’, doctrine of karma, doctrine of unity and diversity, self realisation, theory of ‘Pratyaksha’ and ‘Paroksha’ etc. are all enlighten us the right path and right understanding for the betterment of human society.

To describe Jain metaphysics and ethics briefly and reach how ethical discipline is helpful for successful management: - It is the objective of this research to describe Jain metaphysics and ethics relevance to modern management thoughts. The conception of self realisation is the base and apex of Jain metaphysics and ethics. Self-exertion and self legislation are the true way for self-realisation. Self-exertion accelerates the momentum of one’s own activity. Jainism says – Good or bad, all are the fruits of our actions. Soul is dynamic. It is not static. It is always be in action. Every activity of the soul always material particles from atmosphere, according to its merit. These particles cover the soul and make it revolve in the cycle of death and birth for time infinite. The Jain ideal of freedom form bondage which can only be attained by voluntary effort, both intellectual and moral. Jainism believes in God, not as creator, protector and destroyer but as an ideal, who is free from bondage. Jainism says it is a folly to entrust our future in the hands of a third party. It says, world is eternal. It has no beginning and no end. Hence it is not a creation of anybody. Those who believe god as creator and controller of the world, they have no faith in their own infinite strengths and wisdom. Thus they become devoid of enthusiasm, their valour sleeps and corrodes the mind which in its turn loses its able functioning and fails in one moment. Here, the role of ‘Karma’ is very important. ‘Karma’ which entangle the soul have two functions – bad karma bind the soul and give bad fruits whereas good karma free the soul and put forth before it the precious opportunities for material prosperity and spiritual progress.

The self realisation is nothing but the constant awareness of self consciousness. A man who accomplishes self realisation and free from any external and internal bondage, becomes God. Jainism believes in God, not as a creator, protector or destroyer of the world but as an ideal, who free from all bondages. Mahaveera said – ‘have firm belief in God, Have belief in self exertion in right direction is the key of success.’

The relevance of self realisation to the modern management thoughts is clear, even on the briefest description. Self exertion is right in right direction give right vision, art of leadership, establishing excellence, building innovation, motivation etc. Moreover, self realisation involves renouncing egoism, putting others before oneself, team work, dignity, cooperation, harmony, sacrificing lower needs for higher goals and other managerial techniques.

Find solutions of managerial problems, social problems, religious problems, environmental problems etc. through Jain philosophy and religion: - It is the objective of this research to find of managerial problems like conflicts, tensions, lack of efficiency, lack of leadership, lack of motivation, lack of work culture etc.; Social problems like inequality, castism, violence, lack of health and education, exploitation etc.; Religious problems like religious bigotry, fanaticism, ethnic hatred etc.; Environmental problems like global warming, biodiversity waste, pollution, population etc., through Jain principles, doctrines, tenets and theories.

In context with managerial problems Jain philosophy proclaims that ‘try to manage your self then you can manage every thing effectively and efficiently’. Jain philosophy of ‘Karma’, theory of self realisation, theory of unity and diversity, theory of trinity – right knowledge, right perception and right conduct enlighten us the way against managerial problems.

In context with social, religious and environmental problems Jainism has important contribution to modern world. The Jain principle of equality and individuality and mutuality proclaim that all the human beings are equal and all the external division are unnatural. The division which are caused by name, forms, circumstances, ignorance etc. are unreal. On this very basis, Jain tradition gave equal opportunity to one and all without any discrimination. These Jain ethical notions paved way for the eradication of social problems like castism, inequality, violence etc.

In context with religious problems, Jain theory of Anekantavada, theory of unity and diversity, theory of non-absolutism highlight the role of relativity in all human thinking. Jain philosophy believes in religious tolerance. According to Jain religion in one, thoughts are many. Religion is truth but its definitions are numerous. Each and every religion has defined truth in its own way. Truth can not be split; it assumes numerous forms according to its realisation.

In context with environmental problems Jain philosophy has all the elements to address present crises. These include Jain principles of non-violence, principle of equality, principle of responsibility, principle of reciprocity and principle of restraint.

To establish Jain spiritual values in management: - It is the main purpose of this research to establish Jain spiritual values – Jain principles, doctrines, tenets and theories in management concept like vision, leadership, motivation, decision making, excellence in work, work attitude and achieving goals etc.

The western management thoughts although acquired prosperity to some but some time has absolutely failed in their aim to ensure betterment of individual life and social welfare. It has remained by and large a soulless management. Hence, there is an urgent need to establish spiritual values in management. Spiritual values of all the religion are more or less same but there explanations and definitions are different according to their realisation. Jain spiritual values are scientific as well as rational. So in proposed research, researcher will try to establish Jain spiritual values in management. Jain spiritual values like self realisation, self exertion, self control, right knowledge, right conduct, law of karma, Anekantavada, unity and diversity, non-absolutism, non-violence, principle of equality, responsibility, consequently, reciprocity etc. are all should be added in modern management study.

To protect the social interest of mankind through Jainism: - It is the objective of this research to protect social interest of mankind like humanity, equality, liberty, un-exploitation, honesty, morality, purity in mutual behaviour etc. through Jain Anuvratas (small vows) which every human should follow. These may be summarised as follows:

To refrain from cruel activities.
Not to exploit labours of others.
Not to take undue advantage of others weaknesses.
Not to deprive subordinates of their means of livelihood.
Not to indulge in forgeries.
Not to engage in activities detrimental to national interest.
To practice celibacy and honesty.
To practice restraint on senses.
Not to disclose the secretes of others etc.

To know Jain literature, Jain art and architecture, Jain festivals, Jain places of pilgrimage for spiritual inquiries.

Importance of Proposed Research Work

(A) To the Management

(B) To the Environment

(D) To the Jain Religion

IMPORTANCE OF PROPOSED RESEARCH WORK

The secret of our cultural development has been research, pushing back the area of ignorance by discovering new truths, which in turn, lead to better ways of doing things and better products. Significance of proposed research may be summarised as follows:

(A) To the Management: -

Proposed research reflects Jain spiritual values in modern management concept. The modern management concept like vision, leadership, motivation, excellence in work, achieving goals, meaning of work, work attitude, nature of individuals, decision making etc. are all discussed in research with a sharp inside and finest analysis through Jain principles, doctrines and tenets. Proposed research tells the way to develop visionary perspective in the work we do; through Jain principle of right knowledge, right perception and right conduct. It tells us the way to develop a sense of larger vision in one’s work for the common goal.

Research tells the way to develop leadership qualities through the Jain conception of self realisation. Self-realisation, self-exertion, self-control, self-discipline, self- knowledge are the keys of perfect leadership. Jainism repeatedly proclaims that ‘you try to manage yourself’ then you can manage what you want to manage. Self realisation involves renouncing egoism, putting other before oneself, team work, dignity, sharing, cooperation, harmony, trust etc. Self-realisers are the visionary and innovators. Their resolute efforts enable them to achieve the apparently impossible. They overcome all barriers to reach their goal. The visionary leader must also be a missionary, extremely practical, intensively dynamic and capable of translating dreams in to reality. This dynamism and strengths of a perfect leader flows from self-realisation of self-exertion.

Proposed research advices non-attachment to the fruits or results of actions performed in the cause of one’s duty through Jain law of ‘Karma’. According to law of ‘Karma’ we are the makers and moulders of our own fate, and infuses life, strengths and vigour by awaking in our high sense of moral obligation and responsibility the foundation head of all virtuous decd. Karma is a free atom. There is no attachment between ‘Karma’ and its fruits or results. Yes, the results of ‘Karma’ are an absolute truth but when, how and where these results occur, no one knows.

This research pleads for dedicated work, means work for the sake of work. The work must be done with detachment. This is because it is the ego which spoils the work. ‘Nishkam Karma’ is the right attitude to work because it prevents the ego. It is the backbone of the theory of motivation and theory of inspiration. Detached involvement in work is the key to mental equanimity or the state of nirdwanda.

This research can always contribute guidance to the management for decision making through Jain doctrine of ‘Anekantavada’ or ‘Syadvada’. According to Jain point of view ‘Syadvada’ means comprehends all the aspects of an element with different point of view. Actually this is the right theory of decision making. In brief ‘Syadvada’ is the method of understanding all the view point in their correct perspective. Truth is infinite; it can only be approached through infinite stand points. This theory has helped a lot in coming to the conclusion of truth of certain substances. Management can use this law of nature in decision making.

Research tells the way to the management how to achieve the goals successfully through Jain philosophy. According to Jain philosophy; exert yourself in right direction through right knowledge, right vision and right conduct. You will achieve the God. In proposed research, researcher discusses about Jain trinity – right knowledge, right vision and right conduct in a very simple form.

For achieving goal, first of all, our vision must be clear and unaffected by preoccupations. It should be able to comprehend realities in there true forms and must rely on their true existence. A man of right vision takes the things as they are and realises them in their reality. He gets right perception of the end. It is the right perception which leads to right knowledge. All the actions are determined by knowledge from which they occur. If knowledge is right, action will be correct and if action will correct goal will surely be achieved.

It is the significance of this research that it tell the way to the management against managerial and labour problems like conflicts, tensions, law efficiency, absence of motivation, absence of human values, exploitation, strikes, Dharna, friction etc. Through Jain principle of non-abducts, principle of non-violence, principle of responsibility, principle of tolerances etc. These principles tell us about the genesis and strategies to resolve above problems.

It is the significance of this research that it educates to change management approach by materialism to management by values through holistic views.

The management thoughts emanating western countries are based mostly on the lure of materialism and perennial thirst for profit irrespective of the quality of the means adopted to achieve that goal. Result is criminalisation of institutions, more and more social violence, exploitation and such other views have gone deep in the body of society. Thus, we have reached a situation where management and workers have become separate and contradictory entities wherein their approach are different and interests are conflicting. Hence, there is an urgent need to change this materialistic approach of management. Proposed research tells the way to change this materialistic approach and to establish management by values through Jain holistic views like Ahinsa, Non-violence, Anuvratas, Self-realisation, Anekantavada etc.

It is the significance of proposed research that it tells the way to the manager –

In forming vision and planning the strategy to realise such vision;
Cultivating the art of leadership;
Establishing the institutional excellence and building an innovative organisation;
Developing human resources;
Building reciprocity and team work;
Building, Motivation and Communication;
Self-exertion, Self-discipline etc.

(B) To the Environment: -

It is the common knowledge that people every where are facing environmental crises in the area of global warming, biodiversity, waste, population and nuclear proliferation. We have thrown ourselves all the way back to our primitive beginning in which the dominant problem on earth was coping with the environment. The only difference between our tribal beginning and the situation today is that the problems now are of our own making. We have formed little difficulty to make the earth accessible, but never manageable. Now the price of our survival is management of our planet. This describe for a new philosophy in the comprehension and management of our planet.

Proposed research has all the elements to address the present crises. These include: the principle of equality the principle of non-violence, the principle of consequentiality, the principle of responsibility, the principle of reciprocity and the principle of restraint. The relevance of these principles to the environmental problems cited above is clear, even on briefest descriptions. The Jainism is built on the bedrock of equality, which is not limited to socio-political consideration but a universal concept, including all selves: earth bodies, water bodies, vegetable organisms, insects, birds and animals. The principle of equality provides the rationale for the second principle of non-violence. Ahinsa is the first of five Anuvratas or minor vows a householder must observe. Third the doctrine of Samaiya is also correlated with the doctrine of ‘Karma’. Numerous scriptures warn of the consequences of doing harm by though, word and deed. Karma underscores the principle of responsibility. Jainism grants Homo sapiens a superior status, but since responsibility is seen as a dimension of human character, people are held answerable for their stewardship of the natural environment. Here, superiority is not the licence for the strong to exploit the week, but an obligation fro them to protect and preserve. The principle of reciprocity is rooted in Jain ethical notions of equality, individuality and mutuality. Finally, there is the principle of restraint, which arises from the essentially ascetic ethos of Jainism. Restraint is not some masochistic form of aberrant behaviour. It grows out of an understanding of human condition. Ignorance of true nature of the Jiva, humans identify with Ajiva and become immersed with in it through the reduction of the senses. The trouble here is that the senses can never be satisfied; hence cupidity and suffering go hand to hand. To save people from the pain and disappointment of looking in to bottomless pit of human wants, Jainism includes ‘Aparigraha’ in to its five Vartas means freedom from slavery to avarice and unnecessary luxuries which burden for the environment. Thus, the environmental and theological ideas of Jainism can protect our planet.

It is the significance of this research that it develops the thoughts of human beings through Jainism and establishes human values. The area in which Jainism has something important to contribute to the modern world is in respect to the way we think in matter of religion, given the emerging pluralism of global existence. Environment scholars warn us of ‘the clash of culture’ in which fanaticism wear three masks: racism, religious bigotry and ethical hatred. These three hatreds are the root cause of almost all of the fighting around the globe, as it most evident in the current atrocities of ethnic cleansing going in the former Yugoslavia, clashes between Hindus and Muslims in India and between Protestants and Roman Catholics in Ireland tell the same sorry tale.

What is needed to end all cultural wars is Jain type of ethic of Anekantavada. This notion highlights the role of relativity in all human thinking, especially when it comes to matter of religion and caste. In brief Anekantavada is the method of understanding another’s views in their correct perspectives. This ultimately leads to the reconciliation of opposite views and creates an atmosphere of harmony and peace.

All human beings are one – is the clarion call raised by Jain Acharyas when humanity was divided under several heads and as such the whole society was under an inestricable catastrophe, whining with pain of casteism Jain prophets tried to make the law of oneness practical and thus they established the human values on high pedestal.

They proclaimed all the human beings are equal. All the external divisions are unnatural. All the human beings are endowed with infinite strength. The’ divisions which are caused, by name, form, circumstances, ignorance etc. are unreal. On this very basis, Jain tradition gave equal opportunity to one and all without any discrimination, to march towards ‘Sadhana’ and gave them equal rights in this direction. Lord Mahaveera said – in the field of dedication there is no discrimination between big or small, rich and poor, white or black, civilised or uncivilised, ignorant or intellectual. Path of ‘Sadhana’ or worship is for one and all. This clarion call paved way for the eradication of casteism and religious bigotry.

(D) To the Jain Religion: -

The Jains, the followers of jina of victor or Arihanta, have been a well known community of India. They hold a prominent place owing to their wealth, intelligence, commercial energy and unswerving loyalty. The Arihanta is the killer of the enemies. He is also called the jina of victor for killing or conquing all his passions, desires and appetites. A jina is the possessor of perfect knowledge. He is omniscient and is the revealer of true nature of things. The jinas or victors who in every age (past, present, future) preach truths and organise the older, are known by the name of Trithankars. Important mention has also been made of the Jain system of philosophy in several of the most ancient Indian workers. And so far its antiquity is concerned the oldest continuous monastic tradition in India is Jainism.

It is the significance of my research to revive and reinvigorate Jain tradition with new ideas and ideals which could not be fully understood or appreciated in the pre-modern world. Earlier described Jain principles, doctrines and tenets briefly in my research, have their application in day to day life. Jain theory of right knowledge, right vision and right conduct are not only the path of emancipation but it has become applicable in our day to day life at home, factory, office or anywhere else. Moreover, Jain doctrine of ‘Karma’, doctrine of Anekantavada, doctrine of non absolutism, doctrine of unity and diversity, doctrine of ‘Pratyaksha’ and ‘Paroksha’ etc. all are although the part of metaphysics and ethics of Jainism but we can perceive their application in our day to day life.

It is the significance of this research that it introduces world community about Jain philosophy and religion and its contribution to the contemporary issues like management by values, Environmental crises, religious bigotry and ethical hatred etc.

Proposed research simplifies Jain principles, doctrines and tenets so that common people can understand and use them in their day to day life.

REVIEW OF WORK ALREADY DONE ON THE SUBJECT

Review of work gives the scholar an understanding of the previous work that has been done. It enables to know what others have done and what still remains to be done on the subject. It helps researcher to develop his research work specifically.

Subject of my research Jainism and Management, both have wide literature. Jainism – Its philosophy and religion has wide literature. So many scholars, writers and thinkers have studied Jain metaphysics, Ethics, Jain principles, doctrines, and tenets as found in the Jain original works of authority and high antiquity or promulgated on the subject by Jain speculative writers and confirmed to by accurate thinkers in their spiritual inquires. But still for all that there is ample scope for researchers, thinkers to improve the methods of philosophising and interpreting the old ideas and ideals, tenets and doctrines in perfect keeping with the changed conditions of the times to suit newer environment.

Likewise Management – A systematic way of doing all activities in any field of human effort, Management concepts like vision, leadership, motivation, work excellence, decision making etc. have wide literature. In the past and present, many scholars, writers and thinkers have worked on the subject.

Both Jainism and Management have their own importance individually; one has in religious world and another has in materialistic world. Numbers of scholars, thinkers and writers have worked on both Jain philosophy (religion) and Management individually but very few have shown courage to study Jain metaphysics, ethics in relation to the modern management thought.

Thousands of years ago, Jain philosophy and religion has expounded Management concept like vision, leadership, motivation, work excellence, decision making etc. by its metaphysics and ethics – Right vision, Right knowledge, and right conduct. In proposed research, researcher has tried to interpret Jain principles, doctrines and tenets in relation to modern management thought.

Review of work already done on the subject –

Jain philosophy and religion defined and taught by the Jinas or victors.
Jain principles, doctrines and tenets as found in the Jain original work of authority and high antiquity.
Right vision, Right knowledge, Right conduct the trinity of Jainism.
Jain theory of eternity – no creator, no protector and no destroyer. Each sole is creator, protector and destroyer of itself.
Jain theory of self-realisation, self-exertion, theory of ‘Karma’.
Modern management concepts like vision, leadership, motivation, work excellence, decision making, planning etc.
Management principles and functions of manager.
Advantages and disadvantages of materialistic approach of management.
Managerial problems like under utilisation of resources, disorder, confusion, wastage, delay, destruction and depression.

METHODOLOGY

The nature of research is descriptive. Study aimed careful inquiry, innovation, enunciation and interpretation of Jain principles, doctrines and tenets in relation to modern management thoughts. It also aimed to re-examine modern management concept in the light of Jain metaphysics and ethics and to change management approach by materialism to management by values through Jain holistic views.

CHAPTER WISE DETAIL

Method of proposed research work is historical method.

Chapter – 1

Introduction to Jain Philosophy and Management

Philosophy as defined and taught by jinas or the victor – right knowledge, right vision and right conduct. The trine of Jainism, Jain metaphysics and ethics its relation to modern management thoughts.

Chapter – 2

Fundamental Tenets of Jainism and its Practices

The theory of Self – Realisation, Self – Exertion, theory of eternity, Self – evolution, Self consciousness, Self existing and their impact on human beings.

Chapter – 3

The Doctrine of ‘Syadavada’ and Management concepts

Defects of the Realistic method of inquiry - Saptabhangi supersedes the realistic – it is a better organ of knowledge – it leads to higher knowledge – Anekantavada and idealism – True glimpse of concrete reality – unity and multiplicity – correlativity essential to unity – dialectical vision as of things as expression of a unity – usefulness in reaching right decision.

Chapter – 4

The Doctrine of unity and Diversity

Non absolutism – conception of relativity – helps in solution of confused matters.

Chapter – 5

Jain Law of ‘Karma’

Man is the maker of his own destiny - karma is a free atom – there is no room for god as creator – karma and soul – impact of karma – Law of karma and modern management concepts.

Chapter – 6

Jain Theory of ‘Pratyaksha’ and ‘Paroksha’

Jain theory of formal logic and definitions of ‘Pratyaksha’ and ‘Paroksha’ - ‘Pratyaksha’ Parman - direct perception is really indirect - ‘Pratyaksha’ is really ‘Paroksha’ - This theory is helpful in planning, decision making and work excellence.

Chapter – 7

Jain Principle and Environmental Management

The principle of equality – The principle of Ahinsa, The principle of Non violence – The principle of Responsibility – The principle of reciprocity – The principle of restraint – their applications in environmental management and unity of mankind.

Chapter – 8

Causation and Compound Evolution

The world is the permutation and combination of atoms – causes of differences – science fails to explain – Jain view of causation and compound evaluation – importance of causes and effects in day to day activities of human beings. Theory of cause and effect in relation to modern management thoughts.

Chapter – 9

God

Jainism makes no room for extramundane God - ‘Nirvan’ is the idea of God – head of Jains – God is an emblem of purity and sanctity – he is free from the bondages – this idea of God helps individuals for self exertion.

Chapter – 10

Law of Conscious Evolution

Jainism believes in two fundamental elements – animate and inanimate – These two have their independent entity and eternal – Law helps human being in the practical aspect of their progress – nine elements work concomitantly – Jiva, Ajiva, Punya, Papa, Asrava, Samvara, Nirjara, Bandha and Moksha.

Chapter – 11

Teaching of Jainism and Management

Ahinsa – Non-violence – Truth – Honesty – Celibacy – Non-possession – Self-exertion – Equality – Responsibility – Humanity – Reciprocity – Un-touchability – Impact of Jain teaching in human activity.

Chapter – 12

Jain Festivals and their impact on Human beings

Pajjusan is the greatest – chaturmasa – Diwali – Jain Panchami – Merh Terash – Mauna Ekadashi – Pous Dasami – Chaitra Purnima – Akshaya Tritiya – Ashara Sukla Chaturdashi – Their importance and impact on human activities.

Chapter – 13

Jain Lectures, Art and Architecture

BIBLIOGRAPHY

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Muni Dulaharaj “Epitome of Jainism” Adarsh Sahitya Sangh Publication, Roopabh Printers, Delhi.
Muni Nathmal “Jain Philosophy and Riligion” Adarsh Sahitya Sangh Publication, Roopabh Printers, Delhi.
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“Anuogdarai” Jain Vishva Bharti, Ladnun.
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L.M. Prasad: “Management Process & Organisation Behaviour” S. Chand & Sons
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Koontz, Essentials of Management, Tata McGraw-Hill, 5th Edition,
Pareek U. “Organisation Process” Oxford & IBH New Delhi.
J.S.Chandan, Management Concepts and Strategies, Vikas Publishing House,
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Stephen P. Robbins and David A. Decenzo, Fundamentals of Management, Pearson Education, Third Edition,
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Chakraborty, S.K.; Ethics in Management: A Vedantic Perspective, Oxford University Press.
Chakraborty, S.K.; Human values for Managers

AGRICULTURE RISK MANAGEMENT

2009-08-30T03:13:00.003-07:00

1. Name of the scholar : Alka Swami

2. Title of the Research work : Agricultural Risk Management in Bikaner District of Rajasthan

3. Introduction:

Agriculture is backbone of Indian Economy but it is subject to a great many uncertainties.

Yet, about 75 per cent people (either self employed or as agricultural labour) in India earn their livelihood from this sector, which is maximum from all other economic sectors if put together. Households that were self-employed in agriculture, account for 28 per cent of all rural poor, while households that were primarily dependent on agriculture as labour, account for 47 per cent of all rural poor.

The criticality of agriculture in the rural transformation and the national economy seen along with its structural characteristics require substantial governmental and financial sector interventions not only to ensure household food and nutritional security of the farming community but also to generate savings and investments in this under investment sector.

Agricultural is associated with great many risks and these risks are associated with negative outcomes which results from imperfectly predictable biological, climatic, and price variables. Biological variables include pests and diseases and climatic variables are drought, flood etc. which are not under the control of the farmers. Moreover, the adverse changes in both input and output prices make condition more vulnerable for the farmers. The details of these different risks are given below:

Types of Risk

(i) Production risk:

Agriculture is often characterized by high variability of production outcomes or, production risk. Unlike most other entrepreneurs, farmers are not able to predict with certainty the amount of output that the production process will yield due to external factors such as weather, pests, and diseases. Farmers can also be hindered by adverse events during harvesting or threshing that may result in production losses.

(ii) Price or Market risk:

The next important factor of market risk in agriculture is input and output price volatility. Prices of agricultural commodities are extremely volatile resultant of both endogenous and exogenous market shocks. Local markets, which are mostly governed by local supply and demand conditions, the price risk is sometimes mitigated by the “natural hedge” effect in which an increase (decrease) in annual production tends to decrease (increase) output price (though not necessarily farmers’ revenues). In integrated markets, which are significantly affected by international production dynamics, a reduction in prices is generally not correlated with local supply conditions and therefore price shocks may affect producers in a more significant way.

Another kind of market risk arises in the process of delivering production to the right marketplace where the producer can have reasonable price for his produce. The inability to deliver perishable products to the right market at the right time can impair the efforts of producers (due to quality deterioration). The lack of basic infrastructure facilities, well-developed markets and proper market information system make this a significant source of risk.

(iii) Financial & Credit risk:

Finance is one of the most important factors of production for any business enterprise. The ways businesses finance their activities is a major concern for many economic enterprises and in this respect, agriculture also has its own peculiarities. Many agricultural production cycles stretch over long periods of time, and farmers must anticipate expenses to meet out the requirements. But they will only be able to get well if the product is marketed well. This leads to potential cash flow problems exacerbated by lack of access to insurance services, credit and the high cost of borrowing and these problems can be classified as financial risk.

(iv) Institutional risk:

Another important source of uncertainty for farmers is institutional risk, generated by unexpected changes in policy regulations that influence farmers’ activities. Changes in policies, regulations, financial services, level of price or income support payments and subsidies can significantly alter the profitability of farming activities. This is particularly true for import/export regimes and for dedicated support schemes, but it is also important in the case of sanitary and phyto-sanitary regulations that can restrict the activity of producers and impose high costs on producers.

(v) Technology risk:

Like most other entrepreneurs, farmers are also responsible for all the consequences of their activities. Adoption of new technologies in modernizing agriculture such as in introduction of genetically modified crops, more use of chemical fertilizers and pesticides, causes an increase in producer liability risk.

(vi) Personal risk:

Lastly, farmers, as any other economic entrepreneur, are exposed to personal risks affecting the life and the wellbeing of people who work on the farm, also asset risks from floods, cyclones and droughts and possible damage or theft of production equipment and any other farming assets.

Risk Management Strategies:

Farmers, from the ages, are trying to cape with above mentioned risks by adopting various risk management strategies. Earlier there were only informal methods of risk mitigation but in independent India, government have always been very supportive to the most vulnerable entrepreneurs of the country by offering various formal methods of risk management like insurance, credit, subsidies etc. Therefore, it is useful to understand strategies and mechanisms used by producers to deal with risk i.e. both formal and informal methods of risk management: (World Development Report, World Bank 2001)

i) Formal risk management - Arrangements that involve individuals or households or such groups as communities or villages.

ii) Informal risk management - Market-based activities and publicly provided mechanisms.

These formal and informal risks can further divided into two parts:

i) Ex ante - prior to the occurrence of the potential harming event. Among the ex ante reactions, it can also be useful to highlight the differences between on-farm strategies and risk-sharing strategies.

ii) Ex post - after the harming event has occurred

Table 1 Risk Management Strategies in Agriculture

Informal Mechanisms

Formal Mechanisms

Market

based

Publicly provided

Ex-Ante Strategies

On farm

· Avoiding exposure to risk

· Crop diversification and

inter-cropping

· Plot diversification

· Mixed farming

· Diversification of income

source

· Buffer stock accumulation

of crops or liquid assets

· Adoption of advanced

cropping techniques

(fertilization, irrigation,

resistant varieties)

· Agricultural extension

· Supply of quality

seeds, inputs, etc

· Pest management

systems

· Infrastructures (roads,

dams, irrigation

systems)

Sharing

risk with

others

· Crop sharing

· Sharing of agricultural

equipment, irrigation

sources, etc

· Informal risk pool

· Contract

marketing

· Futures

contracts

· Insurance

Ex-Post Strategies

Coping

with

shocks

· Reduced consumption

patterns

· Deferred / low key social &

family functions

· Sale of assets

· Migration

· Reallocation of labour

· Mutual aid

· Credit

· Social assistance

(calamity relief, food for-work, etc)

· Rescheduling loans

· Agricultural insurance

· Relaxations in grain

Procurement procedures

· Supply of fodder

· Cash transfer

As mentioned in the table 1, the farmer and farming community take various steps at their level to handle the risks but these methods are insufficient and ineffective for complete coverage from the risks. This situation becomes more vulnerable in the states which are underdeveloped as well as facing regular climate adversities. Rajasthan is one of those states. The farmers of Rajasthan are facing a number of problems like, frequent drought, low water table, low natural resource base, low level of literacy, etc.

Even the formal methods which has more potential like agricultural insurance, commodity markets and contract farming to pull the producer from out of the poverty trap and income shocks, by ensuring a fair share of the price goes to the producer. Other than these, technological advances in climate science, remote sensing technologies and ICT in developing early warning systems, increasing the effectiveness of instruments for pooling, sharing and transfer of risks, enhancing the coping capabilities of the farmers and other mitigation measures.

The state - Rajasthan

Rajasthan, the largest state of India (3,42,239 sq,km.) situated in the northwestern part of the Indian Union (23 30’ and 30 11’ North latitude and 69 29’ and 78 17’ East longitude) is largely an arid state for most of its part. The western boundary of the state is part of the Indo-Pak international boundary, running to an extent of 1,070 km. It touches four main districts of region, namely, Barmer, Jaisalmer, Bikaner and Ganganagar. The state is girdled by Punjab and Haryana states in the north, Uttar Pradesh in the east, Madhya Pradesh in the southeast and Gujarat in the southwest.

Rajasthan has exhibited spectacular progress in several areas like agricultural production, harnessing of mineral resources, development of transport and communication, and the production of energy resources but the rate of progress and plans of economic development have been slowed to a large extent by a parallel growth of human population and livestock. The rich wealth of non-renewable resources is yet to be explored and exploited. Their judicious exploitation can make the state economically self-sufficient.

Rajasthan is basically an agrarian economy. Most of its population lives in small villages and dhanies. It has a wide range of agro-climatic regions from very low rainfall in western part to high rainfall in south and southeastern parts of the state. Major part of the state is, however, covered by arid and semi-arid climatic conditions which have a characteristic low, erratic and uneven distribution of rainfall associated with lack of other water-resources for irrigated farming. Growing of only one rainfed crop in Kharif season, that too associated with high risk, has led to dependence of village community on livestock. Harsher the climatic conditions, higher were the shift towards Animal Husbandary. Due to low capital investment capacity, lesser availability of agriculture credit and lack of adequate infrastructure facilities like roads, power, etc., farming system was more subsistence oriented than the commercial farming.

The District - Bikaner

Bikaner is one of the border districts of Rajasthan. It is situated in north-west of the state. The total area of Bikaner district is 30247.90 square km. The district is divided into two natural parts – North-west desert and south-east semi-desert. There is a wide temperature different in these two parts. In summers wind storms are quite common and temperature crosses the level of 45^oC and in winter it reaches to freezing point. District has a combination of extreme summers and winter.

Table 2: Land utilization in Bikaner district of Rajasthan (2000-01)

Land utilization	Area (ha)
Total land	30247.90
Cultivable land	291155.00
Cropped area	86344.00
Net cropped area	1378961.00
Forest area	82463.00
Gross irrigated area	228355.00
Net irrigated area	144324.00

Source: Bikaner, Udaiman Rajasthan, 2007

The total population of the district is about 19 lakh according to the 2001 census. The density of the district is 62.85 persons per km. District has about 56per cent literacy rate, the male literacy rate is about 70per cent and female literacy is 42.5per cent. the total working population is about 16 lakh persons.

Table 3: Indicators of Human Resources (2001)

Indicators	Unit	Numbers
Population	Persons in Lakh	19.01
Density of population	Persons per sq. km.	62.85
Literacy	Per cent	56
Total working population	Persons in Lakh	6.05
Gender ratio	Per thousand	896

Source: Bikaner, Udaiman Rajasthan, 2007

In Bikaner, both irrigated and non-irrigated farming is going on in district. About 2,714 farmers were benefited by District Agriculture department by providing subsidy for sprinkler farming.

Table 4: Farmers availed the subsidy for sprinklers in Bikaner

Year	No. of farmers
Dec. 03 to Dec. 04	299
Dec. 04 to Dec. 05	355
Dec. 05 to Dec. 06	1,951
Dec. 06 to Oct. 07	145

Source: Bikaner, Udaiman Rajasthan, 2007

About 37592 farmers were benefited from crop insurance by Agriculture insurance company of India and ICICI Lombard.

Table 5: Farmers benefited by agriculture insurance in Bikaner

Year	No. of farmers
Dec. 03 to Dec. 04	9,508
Dec. 04 to Dec. 05	16,971
Dec. 05 to Dec. 06	11,112

Source: Bikaner, Udaiman Rajasthan, 2007

4. Importance of Proposed Research Work or Relevance of the study:

Bikaner, as mentioned earlier, is one of the desert districts of Rajasthan. The district is prone to drought and facing many other water related problems like, low water table, inferior water quality etc since ages. The farmers of this region are facing very many risks in agriculture. Although in Bikaner, many developmental programmes have been launched and district is also selected for some of the pilot project like of agriculture insurance, companies like ICICI Lombard, NAIS etc. are working for selected crops to cope with the problems, but the condition of farmers is still vulnerable. Farmers are adopting various tools to tackle the risk at their own level. To know the status of adoption and type of mitigation tool for this critical situation this study will be conducted in the district if Bikaner and an effort will be made to suggest suitable mechanism for risk coping in agriculture.

5. Review of Work already done on the subject:

A comprehensive and critical review of literature provides a sound base for scientific investigation. With this understanding in mind the literature having direct or indirect bearing on the problem has been reviewed in light of the objectives of the study. It has been presented under:

Chhatwal (1973) in his study in Ludhiana district revealed that the causes of overdues from the farmer’s point of view were; low repayment capacity, low net returns due to inadequate loan, availability of loan at improper time and lack of technical guidance, social obligations, lack of consumption loan facilities, produce not sold of view, the causes of overdue were improper analysis of the project, lack of technical guidance, mis-utilization of loans, more expenditure on social obligations, lack of responsibility, lack of linking credit with marketing, lack of stick measures of recovery and lack of co-ordination between different lending agencies.

Agricultural Finance Corporation Limited (1974) reported on the basis of a study on repayment of agricultural loan and medium and large that small farmers engaged in dry farming and medium and large farmers of irrigated area were more defaulters in terms of repayment of loans.

Krishnaswami and Kundaswami (1982) have mentioned the reasons for non-repayment of loans as high cost of cultivation, low price, low yield, high rent, crop failure, non-disposal of produce, small marketable surplus and non-receipt of demand notice. However, they pointed that inadequacy of income arising due to crop failure, higher cost of cultivation and small marketable surplus were the main reasons for non-repayment of loans.

Rajawat (1991) studied attitudes of farmers towards PACS in Jaipur of Rajasthan by taking a sample of 100 rural people and remarked that favoritism and nepotism, inadequate supply of loan and ineffective managing committee of Primary Agriculture Cooperative credit Societies (PACS) as the important problems.

Yadav (1993) conducted the study to know the impact of Antyodaya programme on 100 beneficiaries in Jaipur district of Rajasthan and reported that nepotism and favoritism under antyodaya programme as the most important constraint in getting benefits, followed by delay in credit disbursal.

Sharma (1993) in his research study conducted in Maharashtra state observed that there was a spill-over effect in the identification of households. Several households below the poverty line were not identified for the programme. The average increase in income of beneficiary families due to IRDP assistance was substantial. Reasons for non-repayment of dues was low and inadequate income generated by assistance, inadequate and poor quality of assets, multiplication of assistance and malpractices at various levels of omplementation of the programme.

Vyas (1993) in his study on impact of credit policy on agricultural financing through commercial banks in Udaipur district (Rajasthan) concluded that medium size groups of farmers were good repayers of their loan.

Ramaswami et al. (2003) reported different type of risks in agriculture and try to understand agricultural risks and the ways of managing it. Production and price (or market) risks are two major risks that confront farmers. These risks could either be systemic or covariate (i.e., they are common to large groups of producers) or they could be individual-specific or idiosyncratic. The distinction is important because risk pooling and insurance arrangements (whether formal or informal) are more likely to offer protection against idiosyncratic risks rather than systemic risks. The diversity of climate, growing conditions and market structures means that there is no typical risk environment for a farmer. In the drylands without access to assured irrigation, rainfall is a dominant production risk. Similar is the case with pests and disease. Local pest and disease infestations depend on many factors including the crop variety, weather, the use of pesticides and other crop practices. Beyond a threshold level, the infestation can quickly reach epidemic proportions affecting large areas. Unlike rainfall risks, the humid and irrigated regions have no special advantage with respect to pest and disease attacks.

As the demand for agricultural products is inelastic, supply shocks are magnified in price variations. Besides production risks, supply shifts are also because of variability in planned supply, i.e., area planted to a particular crop. Variability in planned supply comes about because of errors in forecasting prices. Often, the biases in these errors are systematic as forecasts are determined by past prices. As a result, prices and planned supply can oscillate creating endogenous variability. Such uncertainty is often seen in seasonal price movements as well. The importance of price risk would depend on the extent of exposure to market forces as well as existing market institutions. International trade can increase or decrease price variability.

There are essentially six ex post ways to compensate for shortfalls in farm income: They can sell stored produce, liquidate assets, borrow for consumption, receive transfers from relatives, change jobs and/or increase their labour market participation and migrate in search of work. Households might farm a diversified portfolio of agricultural activities, adopt technologies, such as inter-cropping or drought- resistant crops, and contractual arrangements such as sharecropping that reduce the variance of income, or diversify their activities through migration or local non-agricultural employment. Any of these ex ante actions might be costly, so that the households would be sacrificing income, on average, in order to assure a less risky stream of income. In addition to the mechanisms at the level of the farm household, the need to cope with risk can also affect community interactions and social customs. Gift-based exchange that is based on reciprocity and informal borrowing and lending on implicit and flexible terms are instances of community level mechanisms that can help farm households to cope with adversity.

O’Donnell and Griffiths (2004) advocate the use of state-contingent production technologies to represent risky production and establish important theoretical results concerning producer behaviour under uncertainty. Unfortunately, perceived problems in the estimation of state-contingent models have limited the usefulness of the approach in policy formulation. We show that fixed and random effects state-contingent production frontiers can be conveniently estimated in a finite mixtures framework. An empirical example is provided. Compared to standard estimation approaches, we find that estimating production frontiers in a state-contingent framework produces significantly different estimates of elasticities, firm technical efficiencies and other quantities of economic interest.

Reddy (2004) reported that ongoing National Agricultural Insurance Scheme (NAIS) along with experimental income insurance and weather insurance, is a good step forward to insure risk of millions of farmers whose livelihood depends on the pattern and distribution of monsoon rain in India. NAIS is based on area-yield approach and is suffering from low penetration and adverse selection with consequent high claim to premium ratio. With this backdrop, the paper reviews the innovative techniques in agricultural/rural insurance, which overcome some of the disadvantages of the above insurance and which advocate simple rainfall index insurance as a better alternative to the existing agricultural insurance scheme. The rainfall insurance is in practice in many countries for years and has been very simple to understand by a common farmer. It is put into practice with minimum existing resources with very little administrative and overhead costs. It also covers agricultural laborers and non-farm workers whose income is affected adversely by failure of rainfall and it is a very effective mechanism to increase insurance penetration ratio. The rainfall insurance is also more compatible with reinsurance practices, which make primary insurers cover their local/regional risks in catastrophic events by pooling their resources with reinsurance. The reinsurance agents can also effectively transfer their risks by issuing catastrophic bond/options like instruments in stock exchanges (NSE and BSE), as our stock markets are relatively well-developed and it may effectively fit into the portfolios of some of the fund managers and hedge funds.

Mandal (2005) reported that it is now commonly conceded that most of the poverty eradication programmes could not reduce the incidence of poverty substantially for a variety of reasons. Wrong selection of beneficiary, leakage, corruption and malpractices, absence of backward and forward linkage in project and inadequacy in delivery and monitoring of credit were the few factors identified by the agricultural credit review committee. The failure to develop sustainable bank client relationship was still another deficiency.

Abedullah and Ali (2006) in their study developed a formulation to decompose variability in profit into price and production effects. The production effect is further segregated into management and weather effects. The formulation is used to compare and decompose risk in the profit of three existing cropping patterns (corn-corn, corn-fallow, and rice-fallow) in the rainfed areas of Claveria, northern Mindanao, Philippines. High variability and low profitability of the crops in a more risky season (dry in our case) can limit cropping intensities in rainfed areas. However, intensification of the crops during the less risky season (wet in our case) can provide the necessary stake to invest in the risky season crops. Although weather is the dominant factor in explaining total variability, this should not be interpreted as a general rule for all agricultural environments. In an environment where input intensity is high, and input-output markets are inefficient, management and price effects can dominate the weather effect.

Working group on Eleventh five year plan (2007-2012) reported that in India agricultural risks are exacerbated by a variety of factors, ranging from climate variability and change, frequent natural disasters, uncertainties in yields and prices, weak rural infrastructure, imperfect markets and lack of financial services including limited span and design of risk mitigation instruments such as credit and insurance. These factors not only endanger the farmer’s livelihood and incomes but also undermine the viability of the agriculture sector and its potential to become a part of the solution to the problem of endemic poverty of the farmers and the agricultural labor. The criticality of agriculture in the rural transformation and the national economy seen along with its structural characteristics require substantial governmental and financial sector interventions not only to ensure household food and nutritional security of the farming community but also to generate savings and investments in this grossly under funded sector. The poor penetration and development of various risk management tools in the country also represent the huge opportunities for the emerging agricultural insurance and commodity markets to pull the producer from out of the poverty trap by insulating him from income shocks and by ensuring that a fair share of the price goes to the producer.

6. Objectives of the study:

To study instability in agricultural production and factors responsible for instability in Bikaner district.
To identify various types of agricultural risks faced by the farmers in the area of study.
To study the awareness level of farmers about risk mitigation techniques.
To study the level of adoption of formal and informal methods of agriculture risk management by the farmers.
To study the constraints in adoption of the formal methods of risk mitigation by the farmers.
To suggest possible measures to increase the adoptability of formal mechanisms of risk mitigation by the farmers.

7. Methodology:

The methodology of proposed study will be as follows:

Sampling Framework-

For the proposed study, out of total eight tehsils, four tehsils of Bikaner district will be selected, two will be from irrigated area and two will be from unirrigated area. Through stratified random sampling, Pugal and Lunkaransar have been selected, representing irrigated area whereas Kolayat and Dungargarh have been selected, representing unirrigated area. In all the four tehsils four villages from extreme corners will be selected within the radii of 10km from tehsil headquarter. In each village, 10 farmers will be selected randomly for the study purpose.

Tehsils	Villages	Farmers	Total
Pugal	4	10	40
Lunkaransar	4	10	40
Kolayat	4	10	40
Dungargarh	4	10	40
Grand Total			160

Collection of data –

Data will be collected from both primary and secondary sources. Primary data will be collected from farmers, government officials, experts etc. The interview schedule will be used for primary data collection. The required data will be collected from selected respondents by personal interview method. Secondary data will be collected from government published matter, newspaper, magazine, internet etc

Analysis of data-

After collection of data, data will be processed and analyze using various appropriate statistical tools. For the first objective, secondary data about the various factor of production will be collected and their effect on production will be quantified. For the second objective, data about different types of risks faced by the farmers will be collected to know the major risk associated with the farming in the study area. Under third objective, awareness about the risk mitigation tools will be checked to know the knowledge level of the farmers about various techniques of risk mitigation. In fourth objective the formal and informal methods adopted by farmers will be studied to know the level of adoption of available methods. In the study, the constraint will also be studied to know the main reasons of not taking advantage of available methods under fifth objective. And lastly, an effort will be made to develop a suitable mechanism for risk management for the farmers of study area.

8. Chapter-wise details of Proposed Research:

The study will be presented in form of chapters for the purpose of clarity. The study will be divided into four chapter sand the chapter-wise details are as follows.

Executive Summary – A summary of the research work will be given in the start.

Chapter first – Introduction – in this chapter, the introduction about the agriculture risk, its types, its extend etc. will be given.

Chapter two – Methodology – in this chapter the research methodology will be explained. The introduction of the selected area will also be covered under this chapter.

Chapter three – Review of Literature – this chapter will consist of summaries of different past work done on agriculture risk management within the country as well as outside the country.

Chapter four - Results and Discussion – in this chapter, the results of the study will be presented objective wise along with the analysis and discussion. A suggestive mechanism will also be given in the last of this chapter.

Bibliography – A detailed list of references will be given in the end from which the literature will be reviewed about the subject.

9. Bibliography:

Abedullah and Mubarik Ali (2006). “Quantifying the Extent and Nature of Risk in Alternative Cropping Patterns in Claveria, Philippines”. The Pakistan Development Review 45 : 2 (Summer 2006) pp. 261–280

Agricultural finance Corporation Limited (1974). “A study on repayment of agricultural loans”, Bombay AFC Limited.

Chhatwal, M.S. (1973). “A study into the problems of repayment of loans adanced by Banking Institution to farmers in Ludhiana district”. Elevnth Annual Research report, Department of Economics and Sociology, Punjab Agriculture University, Ludhiana, pp. 51-52.

Krishnaswami, O.R. and Kundaswami (1982). “Credit support of small farmers – A study”, Krrukshetra, Vol.31 pp. 16-30

Mandal, A. (2005). “SGSY and SHG: An assessment”, kurukshetra, Vol. 53, No. 3 pp.4-9.

O’Donnell C. J. and W. E. Griffiths (2004) “Estimating state-contingent production frontiers”, Department of Economics, The University of Melbourne, Research paper number 911

Rajawat, J.S. (1991). “Attitudeof Farmers towards Promary Agriculture Credit Societies in Panchayat Samiti Sambhar lake of district Jaipur (Rajasthan)”, M.Sc. Thesis, SKN College of Jobner.

Ramaswami Bharat, Shamika Ravi and S.D.Chopra (2003). “Risk Management in Agriculture”, Discussion Paper 03-08, Planning Unit, Indian Statistical Institute, Delhi.

Reddy A. Amarender (2004). “Agricultural Insurance in India:A Perspective” The ICFAI Journal of Agricultural Economics, I (3) pp. 36-45.

Sharma, R. (1993). “Impact of IRDP on income and Employment – A case study of Maharashtra”, Indian J. of Labour Economics, 36 (2), pp. 190-200.

Vyas, S.K. (1993). “Impact of credit policy on agriculture financing through commercial bankc in Udaipur district (rajasthan)”, M.Sc. (Ag. Eco.) Thesis, Rajasthan College of Agriculture, Udaipur, RAU, Bikaner (Rajasthan).

Bikaner, Udaiman Rajasthan (2007). District Information Centre, Bikaner.

Working group on Eleventh five year plan (2007-2012). “Risk Management in Agriculture” Government of India, Planning Commission, New Delhi

Yadav, S. (1993). “Impact of Antyadaya programme in Jaipur district of Rajasthan”, M.Sc. Thesis, SKN College of Agriculture, Jobner.

Signature of the candidate (with date)

Outline of the synopsis approved

Signature of Supervisor with date