New Delhi: Wheeler Publishing. Bhagavad Gita: The Oxford Centre for Hindu Studies Guide by Dr. Nicolas Sutton (Oxford Centre for Hindu Studies, 2014), The Bhagavad Gita, or The Message of the Master by Yogi Ramacharaka (Yogi Publication Society, Chicago, 1907), The Philosophy of the Bhagavadgita by Swami Krishnananda (Divine Life Society, 2009), The Bhagavad Gita: A Text & Commentary for Students by Jeaneane Fowler (Sussex Academic Press, 2011), Bhagavad Gita: The Beloved Lord’s Secret Love Song by Grahman M. Schweig (HarperOne, 2007), Bhagavad Gita: As It Is by A.C. Bhaktivedanta Swami Prabhupada (Bhaktivedanta Book Trust, 2002), The Bhagavad Gita: The Book of Devotion by William Q. The most important findings are: (1) there is a great deal of interest in the utilization of administrative theory and techniques in developing countries; (2) authors of articles that focused on the technical core (organizational tasks and technology) were most likely to find no significant problems in the use of conventional theory in developing countries (strong fit); and (3) those authors focusing on the organization's relationship with its environment were more likely to find serious difficulties (weak fit) in the use of Western ideas, necessitating major adjustments to conventional theory. Lately, the field of business ethics has begun to take an intense interest in the relationship between religion and business ethics. Arjuna’s Dharma, as defined by his caste, is that of a warrior, or Kshatriya. Whatever be, for that stage and carries it out in practice and, those who are dependent on him; he must grow wiser with each new experience of. Every action is held to generate Karma, which is itself accumulative, and operates as an impartial and natural law, outside of the conceptions of good and evil, reward and punishment, morality and immorality, etc. In fact, at many places in Bhagavad Gita Krishna advocates ahimsa – non-violence. In this chapter, the authors attempt to fill the gap in the literature by exploring the philosophies of social responsibilities (individual, corporate and global) from the Bhagavad-Gita. The online version of this article can be found at: Balakrishnan Muniapan and Biswajit Satpathy, The 'Dharma' and 'Karma' of CSR from the Bhagavad-Gita, is yet to be explored in the context of CSR. In his despondency, Arjuna beseeches Krishna to relieve him of his duty, leading him to declare in the second chapter that: “I will not fight”. Transformational leaders are able to define and articulate a vision for their organisation; society, country and their leadership style can transform their followers towards higher performance. The divine answers those questions through faith, karma, dharma, and yoga, where yoga is the path, dharma and karma is the action, and faith is the ability to be wise. From a survey of CSR literatures from spiritual and religious perspectives, there are some studies based on the Quran (Islam) and the Bible (Christianity) made by scholars. 6. Sankaracharya by Madhava-Vidyaranya, Sri Ramakrishna Math, Chennai. The Gita assures us that it is possible to cultivate sattva, thereby increasing tranquility, and ultimately even to transcend sattva to find peace beyond the boundaries of nature’s turning wheel. Eksplorasi dimensi spiritual dalam praktik pelaporan akuntansi sosial dan lingkungan di Bali, Religiosity and Sustainable Practices in Small to Medium-sized Businesses: A Mixed- Method Analysis, The effect of corporate social responsibility in the environment of high religiosity: an empirical study of young consumers, The philosophical dimensions of social responsibilities from the Bhagavad-Gita, MOGUĆNOSTI IMPLEMENTACIJE KONCEPTA UČEĆE ORGANIZACIJE S OBZIROM NA KULTURALNE SPECIFIČNOSTI, Contemplative Economy and Contemplative Economics: Definitions, Branches and Methodologies, Transformational leadership style demonstrated by Sri Rama in Valmiki Ramayana, Ancient Indian wisdom for managers: the relevance of Valmiki Ramayana in developing managerial effectiveness. Hence, companies need not overemphasize religious aspects in CSR campaigns, instead working on the building of consumers’ trust is more important. As predicted, the study found no significant differences among the three different sets of religious beliefs on the businesses' sustainable practices. relevant to construct a CSR model; therefore this article attempts to explore CSR. The Bhagavad Gita consists of 18 smaller chapters and is around 700 verses. In the Indian 1 context, the Bhagavad-Gita, in recent years has attracted interest among academics not only in theology, philosophy, spirituality, but also in management. The objective of this study is to examine the influence of religious practices on workp, In recent years, numerous researches have been conducted on corporate social responsibility (CSR) from various perspectives including contributions from the philosophical and religious schools of thought. A set of 310 was randomly selected as a convenience sample from the university student population. The Vedantic (Hinduism) view has also in recent years received attention within the field of CSR especially when the roots of CSR practice is explored in the Indian management. It is here, amid the sands of Kurukshetra, that Arjuna faces a moral dilemma stemming from his reluctance to fight, and in so doing, cause the death of his kinsmen in the Kaurava faction. Bhagavad-Gita shlokas: English verse of the Day So, what is easy and what is notWhich one to follow and which one to notThey all lead to the same place, the same abodeHow do you get to bring awareness in all your karma? Religiosity and sustainable practices in small to medium-sized businesses: A mixed-method analysis. ethical decisions related to insider trading. In the final discourse of the Bhagavad Gita, Krishna explains that caste expresses someone’s nature, or the balance of the three gunas in their body, which carries over from their previous lives; the warrior’s dharma consists of fighting valiantly in battle. Retrieved from SSRN: http://ssrn.com/abstract=905201. In the case of the Bhagavad Gita, the prince Arjuna faces a crisis in Dharma, having a duty both to his family and as a warrior. Introduction – The Essence of the Bhagavad Gita Explained by Paramhansa Yogananda Judge (Theosophy Company, Bombay, 2000), A Series of Eleven Lessons in Karma Yoga: The Yogi Philosophy of Thought-Use and the Yogin Doctrine of Work by Bhikshu (Yogi Publication Society, Chicago, 1928), Foundations of Indian Culture: Spiritual Vision and Symbolic Forms in Ancient India by Govind Chandra Pande (South Asia Books, 1990), A Critical Survey of Indian Philosophy by Dr. Chandradhar Sharma (Motilal Banarsidass, 1952), Your email address will not be published. Thus, Hindu ethics leads eventually to self-realisation or liberation from the cycle of birth and death, moksha, through service to humanity. Podudarnost kulturalnih značajka sa značajkama koncepta učeće organizacije analizirana je s aspekta Hofstedeova modela kulturalnih dimenzija te s obzirom na vrijednosni sustav koji postoji u društvima koja su se razvijala na temeljima hinduizma i konfucijanizam. © 2008-2020 ResearchGate GmbH. Yea, O Prince, even that which thou, in thy illusion and personal conceit, thinkst thou wilt not do, even that shalt thy character, nature and qualities compel thee to do – from Duty there is no escape – helpless art thou within the net. No, proces izgradnje učeće organizacije nije moguć bez razumijevanja značajka okruženja, posebno vrijednosnih sustava koji prevladavaju u nekom društvu. In Chapter 3, Krishna tells Arjuna that he must practice Karma Yoga, the path of selfless service, in order to achieve his spiritual goal.. Based on the Vedantic insights, CSR should ideally begin with ISR (Individual Social Responsibility) and to go beyond CSR with GSR (Global Social Responsibility). Cilj ovoga rada je stoga identificirati kulturalne značajke koje mogu podržati izgradnju koncepta učeće organizacije. The concepts of the four goals and five debts everyone is born with, as per Hindu belief, emphasise our interpersonal duties and social responsibilities in this life. This means an ethical and social responsibility system must be fundamental and. on me, I owe it all to the teachings of the BG (Muniapan, 2009, 2010). Possible difficulties. The teaching of the Bhagavad Gita Yoga according to the Gita. performed in yagna (sacrifice) spirit (selfless welfare of others)(BG 3.13). for the development of future philosophy related research studies in the area of CSR. The Hindu way of life is a science of salvation to liberate the human beings from the cycle of births and rebirths so that the individual soul reunites with the universal soul. By employing hermeneutics, a qualitative methodology, the authors have explored work motivation, dharmic management, principles of control and vigilance, decision making, humanism and equanimity from Valmiki Ramayana which provide lessons for enhancing managerial effectiveness. The leaders and the role they play in corpora-, the Indian subcontinent. The BG’s intrinsic beauty is that its, religions and is glorified as the epitome of all, spiritual conception and to attain love of God, and non-sectarian and its teachings are applicable not only to Indians but to everybody. Satpathy, B. quotation from the beginning of its first, and tells the story of a prince, Rama of A, (1870–1874), available at http://www.sacred-texts.com/hin/rama/index.htm. We conclude by discussing the influence of organizational context on religious identity salience and the need for innovative and interdisciplinary empirical research on religion and ethical behavior in organizations. Qualitative data was further collected from seven participants to support quantitative findings. Finally, the Existentialist school propagates the importance of meaning. Read about the meanings of unfamiliar terms in A Brief Sanskrit Glossary Analysis of our sample demonstrates that religious practice and Christian beliefs have a weak relationship to attitudes toward corporate social responsibility. The exploration was based on Tri Hita Karana, a local societal value held by the people of Bali. significant and was in a positive direction. However, the process of developing learning organizations is not possible without understanding the characteristics of the environment, especially the dominating value system in a specific society. B. and Rajantheran, M (2011), Ethics (business ethics) from Thirukurral and its Relevance... 03 Muniapan (Ramayana & Managerial Effectiveness). Academic discussions about social responsibility are predominately focused on corporate social responsibility. His nature and character, along with its qualities and tendencies, is thus in alignment with his Natural Duty, or Dharma, and he is by that very nature compelled to action. Next, a number of descriptive and interpretive approaches are applied to examine the contents of focus group discussions. Thus, the ŚhrÄ«mad Bhāgavatam states: global social responsibility) and (g) dharshan or integrated vision. Study the Bhagavad-Gita as a whole for yourself to discover what it means to act without attachment to the fruits of action. New Delhi, India: Oxford and IBH. Vedanta provides the highest spiritual knowledge and the code of conduct and spiritual values. In this conception, beneficial effects are conceived of as deriving from past beneficial actions, and likewise detrimental effects as proceeding from detrimental actions on the part of the doer. The study proposes a theoretical model based on in-depth interviews with the stakeholders. The findings show that spirituality plays an important role in CSR in Balinese tourism in three dimensions, namely (1) as a key element of the broader social and cultural context to create a conducive external environment for CSR; (2) as a CSR driver to inspire business leaders; and (3) as a complement to CSR governance, though with limitations. & Muniapan, B. In contrast, Burns (1978) characterised transformational leadership as a process that motivates followers by appealing to higher ideals and moral values. This allows them to know the economy as it really is: a space of abundance without the illusion of scarcity, where self-realization, rewarding work and constructive human relationships arise, accompanied by simplified consumption, equitable incomes and stable prices. Edmonton, Alberta: Canada Research Chairs Humanities Studio, University of. Rad brojnih autora i praktičara potvrdio je da je učeća organizacija paradigma za uspješno suočavanje s promjenama i postizanje poslovne izvrsnosti. Comp-De/Corporate-Social-Responsibility.html, Retrieved from http://www.sacred-texts.com/hin/rama/index.htm. The one relies on the other in a cyclic recurrence in accordance with cosmic order, or Ṛta. In a nutshell, the Bhagavad-Gita provides a duty and action (dharmic and karmic) approach to social responsibility which starts from individual social responsibility (svadhanna and asrama dliarma based on individual nature or svabhava), to corporate social responsibility (vamaasrama dliarma) and it moves towards global social responsibility (nta dharma - lokasangraha or global welfare). held at the Securities Commission in Kuala Lumpur on July 21st 2004. 31-38: Karma-Kanda (1st application of atma-jnana): Fight: By doing your prescribed duties, you will enjoy (counters Arjuna’senjoyment argument) 39-53: Nishkama Karma yoga (2nd application of atma-jnana) Fight with detachment, then no sinful reactions (counters Arjuna’senjoyment argument) 54-72: Characteristics of a sthita-prajna It has been variously translated into the English language by modern commentators and translators using such terms as “Duty”, “Law”, “Virtue”, “Order”, these terms touching upon key aspects of what is meant by the Hindu notion of Dharma while yet remaining incomplete in their definitions. 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