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Indian Express
11 hours ago
- Sport
- Indian Express
UPSC Ethics Simplified: What does IPL offer beyond entertainment, glamour and money?
(Royal Challengers Bengaluru handed Punjab Kings a 6-run defeat in the Indian Premier League (IPL) 2025 final at the Narendra Modi Stadium in Ahmedabad on Tuesday to win their first IPL trophy, as the league got a new champion in RCB. The Rajat Patidar-led RCB was one notch above another trophy-less side, PBKS, which failed to chase 191 on a tricky surface. This was the news last week from India's favorite sports tournament — cricket's IPL — synonymous with entertainment, money power, and lots of glamour. Wonder why this is relevant for UPSC aspirants? UPSC Ethics Simplified draws attention to topics related to applied ethics, especially those making headlines. Recently, UPSC has been focusing on contemporary issues and posing ethical questions to candidates. In the past, we have examined pollution, war, sports, finance, international relations, bureaucracy, and the judiciary through the lens of ethics. Today, Nanditesh Nilay, who writes fortnightly for UPSC Essentials, addresses a pressing question: How does the IPL reflect ethics and morality?) World cricket has witnessed many colours since Australian entrepreneur Kerry Packer took cricket out of its white attire and made it colourful by organising the World Cricket Series. In India, the Indian Premier League (IPL), since its inception in 2007, has influenced cricket not only in terms of colours, glamour, corporate mindset, and money, but also in many other ways that have been more meaningful and have generated energy for all stakeholders. It has not been just a story of money, glitz, or colourful cricket uniforms; many aspects of this format have helped maintain the reputation of cricket and sportsmanship. If we pay attention, we will find that the IPL has taught us all a lot. Along with that, it has influenced the human will to live through leadership skills, social and cultural unity, and the ability to achieve anything — qualities the audience was largely unaware of. First of all, many teams proved through their performance — and consistently so — that two hundred runs can be scored in twenty overs, and that it can be chased as well. If fifty runs have to be scored in the last two overs, that too can be achieved. This format of cricket challenged the infinite potential of man to such an extent that all the teams, which until a few years ago considered a target of one hundred seventy to eighty runs safe, no longer found a target of two hundred to two hundred thirty runs to be too much. Even in the final match, the batsman scored more than twenty runs, and the difference between winning and losing was just six runs. And yes, neither the players changed, nor the rules. The grounds were also not made smaller. Power, balance, and the passion to do anything were seen in this IPL. And the audience, too, had the confidence until the very end that any target could be achieved. I think this certainly has to do with those team owners who carry a corporate mindset, where in less time, at minimum cost, maximum production must be achieved — and in that process, stakeholders must be kept happy. In 1955, a model of self-awareness called the Johari Window was developed by Joseph Luft and Harry Ingham. In this model, they discuss the various selves of a human being (open, blind, hidden), and one of these selves is the unknown self. While talking about the unknown self, they asserted that many capabilities exist within every human being, but neither the person themselves nor others are aware of them. That capability remains hidden, and the person is not even aware of it. This format of cricket helped cricketers realise those hidden potentials — and even the two hundred runs scored in just twenty overs sometimes proved to be not enough. The second notable aspect that was evident was that the batsmen started showing the skill of those kinds of shots which are not taught at all in cricketing manuals or coaching. Everyone learned to hit shots with a straight bat, but scoring runs by batting at exactly three hundred and sixty degrees was an unprecedented sight. Be it De Villiers or our Surya Kumar Yadav, the skill of hitting shots behind the wicketkeeper was amazing. That kind of daring and skillful shot-hitting taught us that whatever and how much we know, or are seen doing, is not enough. And if a person decides to experiment daily, then what is impossible? Everything depends on his mindset, and this mindset also motivates him to learn and do something new. A theory proposed by psychologist Carol Dweck regarding growth mindset and fixed mindset explains how people's beliefs about their abilities and intelligence affect their motivation, learning, and achievement. A fixed mindset is the belief that abilities are innate and unchangeable, while a growth mindset is the belief that a person can acquire abilities through effort and learning. The continuous cricketing shots seen in the 360-degree circle in the IPL are the result of that growth mindset. And those targets of more than two hundred were not only set but also achieved. The third important aspect that was noticed in this IPL was that many young cricketers became captains of their teams. It was also observed that seniors from other countries, as well as from their own country, were playing in those teams. This use of leadership skills was amazing. Shreyas Iyer was the captain of three different teams and took them to the playoffs. Players like Axar Patel, Rishabh Pant, Shubman Gill, Shreyas Iyer, and Rajat Patidar were in their youth, and they led a format of cricket where players from many countries were playing together in one team. Communicating with all those players, keeping the team united, bearing the pressure of the franchise amidst all kinds of challenges — and on top of that, having an immense desire to win despite not having much experience in captaincy — was remarkable. There have been some such experiences in clubs in England, but it has not been seen in any format of cricket in any country as popular as the IPL. Sachin Tendulkar, who inspired at least three generations to sit together and watch cricket — can we measure him only by his centuries? No. He brought us together, and we learned to share in his victories and defeats. Do you remember the gentleman Sudhir from Bihar? For him, sports meant watching cricket, hoisting the Indian flag, and proudly displaying Tendulkar's name painted on his chest. On 2 April 2011, Tendulkar, watching from the stadium, gestured to Sudhir (who was sitting among the cheering Indian fans) to come into the Indian dressing room and join the team's celebrations. Tendulkar shook Sudhir's hand, hugged him, and even let him hold the World Cup. This story is about more than just cricket. It is a life lesson in humility, respect, and the ethical values that sports can cultivate in our society — especially in times of moral crisis. It is a story of gratitude, and a reminder that true greatness lies in acknowledging those who stand by you through every high and low. This is sportsmanship. This is the magic of sports. The same dedication, love, and camaraderie for cricket were seen in the IPL as well. The tears of winning and losing made no distinction between the IPL, Test matches, or One Day Internationals. It was unrehearsed and deeply relatable. Cricket won. Is sports more than a game — A reflection of ethics and the human spirit? Discuss. (The writer is the author of 'Being Good and Aaiye, Insaan Banaen', 'Ethikos: Stories Searching Happiness' and 'Kyon'. He teaches courses on and offers training in ethics, values and behaviour. He has been the expert/consultant to UPSC, SAARC countries, Civil services Academy, National Centre for Good Governance, Central Bureau of Investigation (CBI), Competition Commission of India (CCI), etc. He has PhD in two disciplines and has been a Doctoral Fellow in Gandhian Studies from ICSSR. His second PhD is from IIT Delhi on Ethical Decision Making among Indian Bureaucrats. He writes for the UPSC Ethics Simplified (concepts and caselets) fortnightly.) Subscribe to our UPSC newsletter and stay updated with the news cues from the past week. Stay updated with the latest UPSC articles by joining our Telegram channel – Indian Express UPSC Hub, and follow us on Instagram and X.
Indian Express
18-05-2025
- Politics
- Indian Express
UPSC Ethics Simplified: What is patriotism and who embodies it more—soldiers or civilians?
UPSC Ethics Simplified draws attention to topics related to applied ethics, especially those making headlines. Recently, UPSC has been focusing on contemporary issues and posing ethical questions to candidates. In the past, we have examined pollution, war, sports, finance, international relations, bureaucracy and judiciary through the lens of ethics. Today, Nanditesh Nilay, who writes fortnightly for UPSC Essentials, discusses a pressing question —what is patriotism, and who embodies it more—soldiers or civilians? We are just three months away from August—a month forever etched in the heart of every Indian as a symbol of freedom, sacrifice, and national pride. As the nation prepares to commemorate its independence, we saw our country facing a different kind of conflict—one defined by terrorism and uncertainty. In response to terrorism, our armed forces carried out an unparalleled mission—Operation Sindoor—which successfully destroyed numerous terrorist hideouts. India stood united, demonstrating a powerful surge of patriotic fervour in one voice. Undoubtedly, the Indian Armed Forces once again proved to the world that a soldier embodies patriotism, and patriotism lives through the soldier. In India, patriotism wears a uniform. The daily press conferences served as a testament to this truth. A soldier is trained to fight and defend the nation—and, without hesitation, is prepared to lay down his or her life for the protection of the motherland. What about the civilians who are equally patriotic—those who carry their own script of devotion to the nation? In their narrative, certainty often outweighs the uncertainties faced by soldiers. Yet, their commitment to the country can be just as intense. Do they feel the same urgency for the nation—a sense that nothing is more important than the country itself? It raises a timeless question: What is patriotism, and who embodies it more—soldiers or civilians? The meaning of patriotism is defined in the standard dictionary, i.e., love for one's country. In political philosophy, and particularly in the works of Stephen Nathanson, who explores the subtle issues surrounding patriotism, a few key points emerge. Nathanson believes that special affection for one's country, a concern for the well-being of the country, and a willingness to promote ideas or actions that can benefit the country are central to the essence of patriotism. Simon Keller, while examining patriotism, suggests that the spirit of patriotism involves a deeper commitment to the country, where the ethical virtues of the self and the nation are aligned and objective. And what about the subject of morality in patriotism? There are different types of patriotism, including the extreme version championed by Machiavelli, where the moral question of right or wrong is often set aside in favor of national loyalty. In contrast, philosopher Marcia Baron advocated for a more moderate or liberal form of patriotism. She believed that 'with respect to certain matters and within limits, it is good for an American to judge as an American, and to put American interests first.' While soldiers prioritize the defense of their country, what about the middle class and their interests? Patriotism is often defined as love and devotion to one's country—the gravitational pull that attracts soldiers to serve. Beyond politics, religion, caste, or class — it is rooted in a people's love and integrity for their country, their fellow citizens, and their nation. Those who reside on a piece of land must show the utmost love, care, and integrity for that space—not just as individuals but by fostering an environment of respect, empathy, and care for all who constitute the national ecosystem. This collective sense of duty is what drives the pride in defending and protecting the motherland. Gratitude, in this context, becomes the central virtue of patriotism. Maurizio Viroli writes, 'We have a moral obligation towards our country because we are indebted to it. We owe our country our life, our education, our language, and, in most fortunate cases, our liberty. If we want to be moral persons, we must return what we have received, at least in part, by serving the common good.' Why not civilians, too? If you were asked this question in India's most difficult personality test—the UPSC interview—what should come to mind? It is believed that all citizens love their country as deeply as anyone. But do soldiers commit themselves to the country solely because of their work or responsibility? There is something spiritual in patriotism that resonates deeply among soldiers in uniform. Does this same spirit flow as strongly through the veins of other citizens? Do civilians in particular get influenced by the echoes of religion and caste? An illiterate person may have an excuse, but what about the so-called literate and resourceful class at the top of society? What is even more discouraging and hurtful is when some weave the narrative of religion around soldiers, too. How would you answer such questions in your examination or interview, and, more importantly, as a future civil servant serving and facing society? Think, dear aspirants. There is an interesting story of Siyaram. This hero of R.K. Narayan's novel 'Waiting for the Mahatma' meets Bapu but hesitates to sit near him. However, he promises that in the next meeting, he will appear as a new Siyaram. It is here that Mahatma Gandhi explains to him the meaning of independence—that independence does not mean becoming something new, but rather understanding oneself with a sense of humanity and knowing oneself better. Here, as civilians who do not understand the meaning of independence, we have missed something. We began to strive to become 'someone or something else.' The feeling of inferiority and superiority complex loomed large, which ultimately transformed this class of citizens into more of a managerial class or a 'manager' rather than citizens. Although this term was originally associated with industrial outputs and managing the workforce, ironically, the term 'manager' became a part and parcel of behavior. Whether in the home or in the office, the role of a manager was all about those counted numbers. Data became datum, and a person became a manager. But what about a patriotic citizen? Swami Vivekananda reminds us and defines patriotism as serving the motherland from the bottom of the heart. He said that no one can protect his or her country's respect if they cannot first honor their own mother. He asks, 'How could one feed another's mother? First, feed your own mother well, and then you can feed others. Never fail to serve your motherland.' This sentiment is echoed in the Ten Commandments, a major document of Western morality. The wording of the Ten Commandments is universal and impartial, reminding us to 'honor your father and your mother.' A self that learns to evolve without the constant presence of 'I' rises above its baser instincts and moves toward a higher state of being—a self-sufficient self. Serving the country begins with gratitude: gratitude for the motherland and for fellow citizens. Patriotism, then, is not just a feeling; it is a moral commitment—a quiet but firm resolve to accept others and oneself within the boundaries of service, love, courage, peace, and togetherness. It is, at its core, the embodiment of the Golden Rule of Ethics: 'Do unto others as you would have them do unto you.' What is patriotism? Is there a difference between the patriotism of a soldier and that of a civilian? Discuss. (The writer is the author of 'Being Good and Aaiye, Insaan Banaen', 'Ethikos: Stories Searching Happiness' and 'Kyon'. He teaches courses on and offers training in ethics, values and behaviour. He has been the expert/consultant to UPSC, SAARC countries, Civil services Academy, National Centre for Good Governance, Central Bureau of Investigation (CBI), Competition Commission of India (CCI), etc. He has PhD in two disciplines and has been a Doctoral Fellow in Gandhian Studies from ICSSR. His second PhD is from IIT Delhi on Ethical Decision Making among Indian Bureaucrats. He writes for the UPSC Ethics Simplified (concepts and caselets) fortnightly.) Subscribe to our UPSC newsletter and stay updated with the news cues from the past week. Stay updated with the latest UPSC articles by joining our Telegram channel – Indian Express UPSC Hub, and follow us on Instagram and X.
Indian Express
04-05-2025
- Politics
- Indian Express
What does unity truly mean in a world shaken by terrorism?
UPSC Ethics Simplified draws attention to topics related to applied ethics, especially those making headlines. Recently, UPSC has been focusing on contemporary issues and posing ethical questions to candidates. In the past, we have examined pollution, war, sports, finance, international relations, bureaucracy and judiciary through the lens of ethics. Today, Nanditesh Nilay, who writes fortnightly for UPSC Essentials, addresses another pressing issue—unity and brotherhood in times of adversity, especially in the wake of the Pahalgam terror attacks.' Let's begin this reflection on unity by drawing from the world of sports—a realm where collaboration and togetherness often transcend national boundaries. When Neeraj Chopra won the gold medal and stood on the podium for the national anthem, a moment captured by the cameraman during the medal ceremony touched hearts around the world. Later, when he called over his opponent, it was as if the opponent had been waiting for that very gesture. Neeraj Chopra posed on camera, offering a powerful message: if the effort is made, even rivals can represent love, respect, and friendship. This is what India's value system advocates. But has the world of today failed in that brotherhood? That unity was shattered when terrorists brutally attacked innocent tourists in Pahalgam. Asking about their religion, the victims were killed in cold blood. As Shakespeare wrote, 'What is the city but the people?' —and with this violence, something vital was lost in Kashmir. When people die due to reasons other than health or national security—when they are killed because of identity—the place, its significance, and the lessons of human life learned even during the COVID-19 pandemic are all diminished. India has been a victim of terrorism but this time it was brutal than that the country has seen in the recent past. Let's bring in more examples of how this human unity is being shattered across the world. Hamas's brutal killings in Israel, followed by Israel's relentless bombing of Gaza; the unending war between Russia and Ukraine; the persecution of Buddhist groups and Hindu minorities in Bangladesh. Yet, in this increasingly divided world of violence and discrimination, India has not abandoned its principles. India extended its hand in peace to Russia, Ukraine, Israel, Palestine, and Bangladesh. After all, peace and harmony are the essence of true liberation. To be free means to live in a world where tradition breathes love, not hatred. And yet, incidents like Pahalgam challenge this spirit. India now treads a careful path—defending its people, confronting terrorism, and striving to preserve the sacred fabric of Hindu-Muslim brotherhood. Because terrorism doesn't carry values—it carries hate and bullets. And we must remain vigilant against any force that attempts to weaken the Ganga-Jamuni tehzeeb —the shared cultural heritage of India. On 26th January 1930, as India observed its first Independence Day, the people stood solemn and united. And in 1947, when the tricolour was unfurled across a newly independent nation, an unparalleled camaraderie bloomed—whether in big cities or in the hill town of Shillong, where four young men, Hindu and Muslim alike, hoisted the flag of a free India. Indian philosophy places the highest importance on intuitive knowledge and collective welfare. The ancient ideal of 'Bahujana sukhaya, bahujana hitaya' —for the happiness and welfare of the many—defined the spirit of India. Seventy-seven years after independence, India continues to illuminate the world with the wisdom of Swami Vivekananda. According to him, spirituality is the soul of Indian culture. It is a way of life aimed at the ultimate goal: realisation of the Supreme Spirit. He said, 'The individual's life is in the life of the whole, the individual's happiness is in the happiness of the whole; apart from the whole, the individual's existence is inconceivable—this is an eternal truth and is the bedrock on which the universe is built.' The Indian Constitution enshrines the principle of human dignity —unquestionable, uncompromising, overriding, and supreme. This dignity is foundational to the country's pursuit of peace and prosperity. The spirit of unity is also a philosophical legacy. The dignity of every individual aligns with Kantian ethics, which states that a person must never be treated merely as a means to an end. From Heraclitus and Descartes to Fichte, philosophers have long contemplated the unity of the self and the absolute. When Swami Vivekananda began his speech with 'Brothers and Sisters of America,' he wasn't merely addressing an audience—he was voicing India's spiritual doctrine of Advaita, or nondualism, and reaffirming the nation's commitment to unity in diversity. We opened the article by remembering the times of victory. Cut two: at the most recent Olympics, Neeraj Chopra may have missed the gold—but he did not miss what truly matters: grace, humility, and unity. His mother's words embodied this spirit: 'We are very happy. For us, even silver is equal to gold. The one who won gold is also our own boy. He works hard too.' That moment was about more than a medal. Neeraj Chopra's identity is not just linked to a javelin or a measured throw—it symbolizes an enduring culture, one that speaks with a single voice: 'We, the people of India.' And perhaps, that is the message the world most needs to hear. POST READ QUESTION: How have recent incidents in India tested the country's unity fabric? Edited by Manas Srivastava (The writer is the author of 'Being Good and Aaiye, Insaan Banaen', 'Ethikos: Stories Searching Happiness' and 'Kyon'. He teaches courses on and offers training in ethics, values and behaviour. He has been the expert/consultant to UPSC, SAARC countries, Civil services Academy, National Centre for Good Governance, Central Bureau of Investigation (CBI), Competition Commission of India (CCI), etc. He has PhD in two disciplines and has been a Doctoral Fellow in Gandhian Studies from ICSSR. His second PhD is from IIT Delhi on Ethical Decision Making among Indian Bureaucrats. He writes for the UPSC Ethics Simplified (concepts and caselets) fortnightly.)
