The Bhagavad-Gita & ‘Leader’ Development: A

Sva-Dharmic Model

Dr Balakrishnan MuniapanEmail: bala.hrm@gmail.com

Objectives

1. To create awareness about the existenceof ‘leader’ development insights from thetimeless classic – the Bhagavad-Gita (BG);and

2. To explore the relevance and theapplication of the BG (Vedanta) in ‘leader’development from a sva-dharmic (leadersown duty) perspective.

Methodology

1. Hermeneutics, a study, understandingand interpretation of ancient or classicalliteratures.

2. The hermeneutics analysis based on four(4Is) stages - identification, investigation,interpretation and integration.

Leadership/Management

1. Changing paradigm of leadership andmanagement research.

2. Interdisciplinary approach to leadershipand management with an increase inspiritual, philosophical & historicalperspective.

3. Outside-in & inside-out approaches to theleadership and ‘leader’ development.

EmotionalIntelligence

EQ

Intellectual Intelligence

IQ

PhysicalIntelligencePQ

SpiritualIntelligence

SQ

Body

HeadHeart

Spirit

SELF

Leadership Wisdom

The Bhagavad-Gita 1. The Bhagavad-Gita (BG) is a philosophical

dialogue between Sri Krishna and Arjuna in theMahabharata.

2. The Mahabharata was composed by Sri VyasaMuni & was written by Sri Ganesa and it has100,000 verses (the longest epic in the world).

3. The BG appears in 700 verses (of which 575 areuttered by Sri Krishna) in Bhisma Parva of theMahabharata and consists of 18 chapters.

Past Studies1. The BG is widely used and studied in the context of theology,

philosophy and spirituality; is yet to be explored in-depth in thecontext of leadership research.

2. Scholars like Srivastava; Chakraborty; Sharma; Chaterjee;Bodhananda; Krishnan; Srinivasan; Satpathy; Muniapan; Chow:Roka; Selvarajah and others have written on Vedanta (BG)philosophy to explain various perspectives of leadership(Vedanta), which are distinctly different from westernperspectives of leadership.

3. Studies indicate that Vedanta (BG) recommends leaders toexplore the inner world of the SELF (inside-out) - i.e. SELFdiscovery: an inward journey to discover the true nature (sva-bhava) and leader’s duty (sva-dharma) – the chariot analogy.

The body is the chariot (KU. 1.3.3–4)

The five

senses (indriya)

are the chariot

horses,

The mind (manas)

is the reins,

The intelligence

(buddhi) is the

chariot driver,

The “SELF" is the chariot's passenger,

The objects perceived by the senses are the chariot's path.

Panchakosha (Five Sheaths)The ‘SELF development’ process to be refinedbased on the Panchakosha concept (TU.Brahmanandavalli).

1. Annamaya Kosha (physical body and energy);

2. Pranamaya Kosha (inner strength and purity ofcharacter) ;

3. Manomaya Kosha (emotional strength);

4. Vijanamaya Krosha (cognitive and intellectualstrength); and

5. Anandamaya Kosha (actualizing strength, unconscious).

Summary of the Findings1. Theory of oneness (advaita) and yogic management of

disciplining the mind and the body, BG. C6;2. The niskama karma, BG. 2.47 (leaders focus on action

without desire for rewards): sthitaprajna, BG.2.55 andbrahma-bhuta, BG.18.54 leadership (leaders with steadywisdom and emotionally intelligent);

3. The guna, BG, C14 (sattva, rajas and tamas) theory ofpersonality development and human nature;

4. The raja rishi, BG, 3.20 (a synthesis of ‘king’ beingexternal dimension and ‘sage’ internal self realizationdimension) leadership model;

5. The loka-samgraha, BG. 3.21 approach in leadership andmanagement for global welfare (vasudeva kutumbakam).

Vedanta on SELF DiscoveryWe may (through our technical skills) roll up thespace like a piece of leather; still there will be noend to our sorrow without realizing the luminousspirit or the self within us (yada carmavat akasamvestayisyanti manavah; tada devam avijnayaduhkhasyanto bhavisyati, SU. 6.20).

Beyond the sensory faculties in us such as themind, intellect, ego, ears, eyes, nose, hands andgenitals, there is a supreme director, which is noneother than the invisible SELF.

Leadership Dharma

The root dhr means "to hold, maintain, keep”, dharmameans that which holds and sustains (dharayati itidharmah).

English words to describe dharma includes duty(occupational), rights, laws, religion, conduct, virtues,right way of living and path of righteousness.

Leadership dharma signifies leader’s behaviors thatare considered to be in accordance with the order(nature) that makes life and universe possible.

Varnasrama –Dharma (VD)

Asrama –Dharma (AD)

Sva-Dharma(SD)

Rita-Dharma(RD)

Individual

Family/Organization

Society/Community

Global

SELF

Leadership Dharma

Samabhava(Equanimity)

Tat-Twam-Asi(That Thou Art)

Darshana(Integral Vision)

Vairagya(Detachment)

SELF

The Sva-Dharmic Dimension

Darshana (Integral Vision)

The ability of the leader to see into complexsituations, understand dynamics relationshipsconcerning cause and affect (BG 4.18), and makedecisions or take actions that serve the interests ofthe common good (loka-samgraha).

Self-masteries with “insights” which goes muchdeeper than the common “sights”. Chittasuddhi –acquiring quality mind and character, self-control,humility and detachment.

Tat-Twam-Asi (That Thou Art)

The realization of human interconnectedness, tat twamasi (CU.6.8.7), sarvam khalvidam brahma (CU.3.14.1)aham brahmasmi (BU.1.4.10)

The first six chapters (BG) relate to Twam (Thou): Theinnermost SELF, the core of one’s personality.

The middle six chapters relate to Tat (That):Consciousness or the ultimate reality.

The last six chapters establish the relationship betweenthe first two, Asi (Art): the all-pervading Consciousnessand the SELF are one.

Samabhava (Equanimity)

The equanimity of the leader’s mind and to seean equal vision of all living being (non-discrimination, BG. 5.18)

Samabhava is also the state of steady calmness,of being unperturbed by the events of the dayand of the action of the people around. It is theability to be of even mind without being upset orexcited (brahma-bhuta’s stage, BG.18.53).

Vairagya (Detachment)Dispassion, detachment, or renunciation, in particularrenunciation from the pains and pleasures (internal state ofmind), BG.C6. Renunciation is abstaining from selfish acts(sanyasa) and detaching from the results of an action (tyaga),BG.C18 .

Renunciation of negative thoughts, words, and actions, kama,krodha, lobha, mana, mada and harsha i.e., Desire, anger,possessiveness, ego, pride and foolhardiness (indriyah jayah) -requires mind management (uddhared atman atmanam, BG.6.5)

Renunciation of momentary happiness that is derived fromselfish behaviors (preya), instead, seek happiness that is long-lasting and beneficial to all (sreya).

Implications for “Leader” Development

1. Leadership (process) development starts with“leader” (individual) development – the focus oftraining on self mastery – mind and body;

2. Leader development is a dharmic journey(evolutionary) of continuous improvement and isculture specific;

3. Leader development needs to take aconsciousness approach (inside-out) – selfawareness and realization;

The Significance of SD Model

1. From a research viewpoint – expands the scope ofdharmic (macro - global) leadership into sva-dharmic (micro - SELF) leadership and latter intoasramic (family, organization) and varnasramic(society, community) leadership.

2. From a theoretical viewpoint – develops theVedanta (BG) dharmic and other theories(karmic, guna, yoga, etc).

3. From a practical viewpoint - provides aframework for leaders to apply a ‘leader’development model (spirit centered / inside-out)based on ancient wisdom.

ConclusionThis model (sva-dharmic) provides a new dimension in promotingspirit - centered ‘leader’ development from a philosophicalperspective; and for enhancing leadership effectiveness.

The sva-dharmic ‘leader’ development model, attest that thesubject of leadership was profound in the ancient text and itsprinciples are still applicable and relevant.

However, our Dhuryodhana syndrome prevents it - I know what isright (dharma), yet I cannot get myself to follow it! I know what iswrong (adharma), yet I cannot refrain from it (janami dharmam nacha me pravrutthih janamyadharmam na cha me nivrutthih).

yatra yogesvarah krisno yatra partho

dhanur dharahah, tatra srir vijayo bhutirdhruva nithir matir mama (BG. 18.78)

Thank You!