This article focuses on leadership development for sustainable development based on insights from the Bhagavad-Gita. A good leadership based on spiritual consciousness and philosophical approach is essential for sustainable development in all countries whether in developed or in developing countries. In academic, research papers and articles on various dimensions of leadership for sustainable development have been written by several scholars over the years. However, very few papers are found on spiritual and philosophical perspectives of leadership; especially from the ancient Indian context. As a result, the objective of this chapter is to explore and uncover the intrinsic leadership development perspectives from the Bhagavad-Gita for sustainable development. The Bhagavad-Gita (a part of Indian epic, the Mahabharata) is a well-known Indian spiritual and philosophical text and its teachings are universal, non-sectarian. In this article, the author employs hermeneutics, a qualitative methodology which is the interpretation of ancient or classical literature, the Bhagavad-Gita in leadership, and sustainable development. In a nutshell, the Bhagavad-Gita recommends an inside out leadership development approach which is exploring the inner world of ‘self” leadership and “’self” realization of leaders, which will eventually direct their (leaders) consciousness (internally). This article is expected to provide spirit-centered and philosophical approach to the subject of sustainable development based on ancient Indian spiritual values.
Key words
The Bhagavad-Gita, Indian spirituality, philosophy, leadership values, and sustainable development
Introduction
Leadership is one of the most researched subjects and an interesting topic of discussions around the world. Leadership is generally defined as the process of influencing the activities of an individual or a group in efforts towards achieving certain goals. The word “influencing” can be substituted with other words such as transforming, empowering, driving, motivating and inspiring. In leadership the leader is the key in transforming the followers. The leader is the most important element in leadership. The personality, behavior and character of the leader are an important determinant for success of any organization, society and country.
In practice, a good leadership approaches have to be in place to promote common public and individual goals organizational, societal, national and at international levels. At the national and international levels, the World Bank, in a study Assessing Aid – What Works, What doesn’t and why (1998) , demonstrated the crucial role that good leadership approaches (for governance) plays in enhancing the effectiveness of aid. The findings of the study reveals that where there is a good leadership (governance) and a sound country management, an additional one per cent of GDP in aid translates into a one per cent decline in poverty and a similar decline in infant mortality – whereas in a weak or poor leadership and management environment aid has much less impact. Findings like this clearly indicate that the ‘returns’ from development assistance are generally greater in countries characterized by good leadership.
Novartis Foundation for Sustainable Development outlines the criteria that constitute leadership for good governance which, include:
•legitimacy of government (degree of "democratization"),
•accountability of political and official elements of government (media freedom, transparency of decision-making, accountability mechanisms),
•competence of governments to formulate policies and deliver services,
•respect for human rights and rule of law (individual and group rights and security, framework for economic and social activity, participation).
Good leadership approaches and practices promote and enable the economy to operate in an ethical, accountable and appropriately regulated environment, which facilitates competition in the marketplace. In addition, it allows for sound and efficient management of human, natural, economic, and financial resources for equitable and sustainable development. Therefore, without good leadership, there will be no drive for economic growth and sustainable development.
Sustainable development is an outcome of good leadership. Sustainable development has been defined in many ways, but the most frequently quoted definition is from Our Common Future, also known as the Brundtland Report , which following definition of sustainable development:
"Sustainable development is development that meets the needs of the present without compromising the ability of future generations to meet their own needs. It contains within it two key concepts:
•the concept of needs, in particular the essential needs of the world's poor, to which overriding priority should be given; and
•the idea of limitations imposed by the state of technology and social organization on the environment's ability to meet present and future needs."
Sustainability and sustainable development for all at the international level is a goal that even the United Nations attempts to achieve. Indeed, many nations have attempted to promote sustainable development in their own nations through economic, industrial, or social means. Sustainable development, however, does not stand alone. Directly related to its success is the adequacy of the actions of a nation’s government. Good leadership provides the environment for sustainable development to thrive. A true measure of good leadership (governance) as it relates to sustainable development is displayed in the way in which organizations and governments integrate the components of sustainable development such as the economic, social, and environmental conditions .
Therefore for sustainable development to take place, good leadership is an essential ingredient as it is the leaders who make things happen in any country and organizations. What makes a country or an organization successful; while another fails at most time can be attributed to leadership effectiveness. Napoleon Bonaparte once said that he would have an army of rabbits led by a lion than an army of lions led by a rabbit . In academic, research papers on various dimensions of leadership for sustainable development have been written by several scholars over the years. However, very few papers are found on spiritual and philosophical perspectives of leadership; especially from the ancient Indian context. As a result, the objective of this chapter is to explore and uncover the intrinsic leadership development perspectives from the Bhagavad-Gita for sustainable development.
The Bhagavad-Gita
The Bhagavad-Gita is a sermon given by Sri Krishna to Arjuna which provides us with the essence of Vedanta . Over the centuries many renowned scholars and philosophers from all over the world have commented on the Bhagavad Gita and elucidated it’s teaching in many publications and lectures. It is universal and non-sectarian and its teachings are applicable not only to Indians but to everybody. The message of the Bhagavad Gita is not only limited to spiritual development but also in other aspects of human development, including promoting good governance and sustainable development. The original version of the Bhagavad Gita is in Sanskrit language, which is one of the oldest languages in the World. Charles Wilkins translated the first English language version of the Bhagavad Gita in 1785 . At present there are more than 1000 English language versions and commentaries of the Bhagavad Gita written by many scholars in India and around the World. The Bhagavad Gita has also been translated into more than 500 world languages other than English. The Bhagavad-Gita has exercised an enormous influence, which extended in early times to China and Japan and lately to the western countries . The two chief scriptural works of Mahayana Buddhism – Mahayana Sraddhotpatti and Saddharma Pundarika – are deeply indebted to the teachings of the Bhagavad-Gita .
The background for the Bhagavad-Gita is the epic Mahabharata. The Mahabharata is an encyclopedia of life and its central theme is dharma (meaning occupational duty, righteousness and virtues). It deals not only with dharma but also artha, which is the acquisition of wealth, kama which concerns the enjoyment of pleasures and moksha which is liberation. The Mahabharata was composed by Sri Vyasa Muni (son of Parasara Muni) and was written by Sri Ganesa more than 5000 years ago and it has 100,000 verses . The Bhagavad-Gita appears in 700 verses (of which 575 are uttered by Sri Krishna) in Bhisma Parva of the Mahabharata and consists of 18 chapters.
The Mahabharata narrates the war between two cousins; the five Pandavas and hundred Kauravas to claim the kingdom of Hastinapura. Sri Krishna, the champion of dharma offered to go on a peace-making mission on behalf of the Pandavas (This is a lesson to the world that peace is preferred at all costs). However the Kauravas refused to make peace and hence war became a certainty. Sri Krishna humbled himself into becoming the charioteer of Arjuna, the Pandava prince. In fact, Arjuna could choose unarmed Sri Krishna who would not engage in battle or Sri Krishna’s army consisting of great warriors. Arjuna (Pandava) decided to choose Sri Krishna unarmed, while Duryodhana (Kaurava) was happy to get the large army from Sri Krishna. He (Duryodhana) felt that, without the army, and without weapons, Sri Krishna not could be of much help to the Pandava .
The entire armies (seven Pandava divisions and eleven Kaurava divisions) of both sides were assembled at the battlefield of Kurukshetra. Thus the stage was set for the Bhagavad-Gita. The sermon was given on the battlefield before the commencement of the war. The battlefield also represent our body where an unending battle is raging between the forces of good and evil – the evil always outnumbering the good (five Pandavas against the hundred Kauravas; or seven Pandava divisions of soldiers against eleven Kaurava divisions). On a spiritual level, the focus is on the battle between the higher self and the lower self, the war between man’s spiritual calling and the dictates of the body, mind and senses for material pleasures .
The Bhagavad-Gita which is widely studied in the context of philosophy and spirituality is also a treatise in leadership. Although it is more than 50 centuries old, the leadership lessons from Bhagavad-Gita can still be relevant and useful for the development of good governance and sustainable development. Even spiritual leaders like Swami Chinmayananda asserted that from time to time an ancient philosophy like the Bhagavad-Gita needs intelligent re-interpretation to apply effectively in the context of modern times . In the Bhagavad-Gita, Sri Krishna demonstrated the leadership ability in transforming Arjuna to victory. Sri Krishna inspires, enlightens, motivates and leads Arjuna to bring him (Arjuna) out of sorrow and confusion. In doing so several aspects of good leadership was presented to Arjuna, in fact Sri Krishna gave a new vision of life and empowered Arjuna to act according to his duty which are relevant today for sustainable practices. Some of the lessons imparted by Sri Krishna are integrated in the following sections to provide its relevance for leadership development for ssustainability.
The Bhagavad-Gita on Leadership Development for Sustainability
The Bhagavad-Gita emphasized the concept of duty and its importance for good leadership. In the Bhagavad-Gita, Sri Krishna motivates and encourages leaders who govern to do their duties and not to run away from the duties as he asserted that leaders should perform their prescribed duty, for doing so is better than not working. Besides, one cannot even maintain one’s physical body without work . Sri Krishna further stressed that duty needs to be done without attachment and for those who do their duty without attachment will attain the supreme goal . By doing their duties without attachment, the leaders also set examples for their people. Sri Krishna asserted that whatever the leader does, the people will follow and whatever standards or example the leader sets people in general will follow . It is therefore imperative; leaders need to perform their work (duty) in governing effectively for the sake of educating the people in general (leadership by example) . This has a great implication for sustainable development as it is a must for leaders to practice what they preach.
Furthermore, in doing their duties, the leaders must not have any self-interest. Even Kautilya, who wrote his Arthashastra, in the 4th Century B.C. maintained that a king (leader) should have no self-interest, happiness and joy for himself or herself, his or her satisfaction lies in the welfare (happiness) of his or her people, i.e. he or she has to submerge his or her personality into the larger personality of his people. Kautilya states in the happiness of his subject lies the happiness of the king; and in their welfare lies his welfare. He shall not consider as good only that which pleases him but treat as beneficial to him, whatever pleases his subjects or Bahujana sukhaya bahujana hitayacha – the welfare of the many and the happiness of the many. In fact, this concept of the happiness of the many need integrated into the area of sustainable management as the basic principle. This ancient wisdom is also reflected in other languages. Two thousand years ago, Thiruvalluvar in Tamil Nadu wrote the Thirukkural and just like Kautilya’s Arthashastra, he also dealt with the characteristics of a well-run administration or sustainable organizations. For instance, when talking about the responsibility of a king (leader), Thiruvalluvar says: Murai saithu kapatrum mannavan makkalkku iraiyentru vaikkapadum (the king who administers justice and protects his people will be considered of divine quality) . In the Indian context, this example can be seen in Ramayana, when Sri Rama (king) had to make the painful decision to banish Sita (queen) from Ayodhya. Sri Rama as an ideal king had to uphold the honour of his dynasty. He needed to set examples for all generation to follow. Although Sri Rama’s decision to banish Sita may seem to be harsh, the king sometimes needs to be harsh, as the first duty of the king is to rule his people while other considerations are secondary, even if they affect personal happiness. Sri Rama educated the people in general by his leadership by example.
Sri Krishna’s and Sri Rama’s lessons on leadership by example have a great implication on leadership for sustainable development. With many scandals that have sullied the corporate world, many forms of unethical behaviors and ever increasing problem of corruptions in many countries results inefficiency as a result of greed driven leadership. From the Bhagavad-Gita, we learn that lust or desire of the leaders as the root cause of greed driven leadership. Sri Krishna said that it is the lust or desire of the leaders, latter transformed into wrath, which compels them to commit such unethical practices . As the fire is covered by smoke, as the mirror is covered by dust, or as the embryo is covered by the womb, the leaders are covered by different degrees of lust or desire . Therefore anyone who takes up a leadership position must from the very beginning curb this great lust or desire by regulating their senses . In fact, Kautilya, in his Arthashastra, also highlighted the importance of self-control to leaders who govern, which includes the importance of control over the senses by giving up kama, krodha, lobha, mana, mada and harsha i.e., lust, anger, pride, arrogance and foolhardiness. The first teaching of Kautilya is leaders who govern must conquer the internal enemies before they conquer the external enemies.
The Bhagavad-Gita stresses the importance of self-leadership first before leadership of other for leaders to conquer their internal enemies. The leader should be able to manage his anger and should not let anger gain control over him. Sri Krishna described that from anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence will be lost and when intelligence is lost one falls down . The control of anger effectively, is a vital aspect of human relations. Anger resides in Linga Sarira (astral body) but it percolates into the physical body just as water percolates through the pores to the outer surface of an earthen pot and just as heat melts lead, so also krodA (anger) melts the individual . Leaders who are unable to control their anger will not be able to govern effectively. Besides anger, the leaders must also be able to tackle their worries, anxieties, fear and stress. Even Arjuna, before the commencement of the battle had worries, anxieties and fear and he was forwarding a lot of argument to Sri Krishna on the negative outcome of the war. Arjuna was speaking learned words, yet he was grieving for what is not worthy of grief. He was lacking in real knowledge, the knowledge of the self. One who is in knowledge would not grieve in any circumstances. The Bhagavad Gita defines this stage as brahma-bhutah. At this stage one will becomes fully joyful. He will not lament nor desire anything. He will be in an equal and consistent state of mind and will be equal to all . Any leader who is in a brahma-bhutah stage is a balanced leader and he or she will always be in an equilibrium position, not driven by senses, anger, fear, worries and with high emotional intelligence and maturity will be able to make effective decision for their organizations and country. This self-realized leader will be able to demonstrate good leadership practices for sustainability.
Sri Krishna in explaining the position of a self-realized leader (Bhagavad Gita 18.51- 18.53), among others, stressed the aspects such as controlling the mind, determination, giving up sense gratification, being free from attachment and hatred, body and mind control, power of speech, free from false ego, false pride and anger as essential aspects of self-management. In describing qualities of brahmanas (intelligent leaders) (Bhagavad-Gita 18.42), Sri Krishna stressed the qualities such as peacefulness, self-control, austerity, purity, honesty, knowledge, wisdom and religiousness and in describing the qualities of ksatriyas (administrative leaders) (Bhagavad-Gita 18.43), Sri Krishna identified qualities such as heroism, power, determination, resourcefulness, courage in battle, generosity and leadership. Sri Krishna also described that fearlessness; purification of one's existence; cultivation of spiritual knowledge; charity; self-control; performance of sacrifice; study of the Vedas; austerity; simplicity; nonviolence; truthfulness; freedom from anger; renunciation; tranquility; aversion to faultfinding; compassion for all living entities; freedom from covetousness; gentleness; modesty; steady determination; vigor; forgiveness; fortitude; cleanliness; and freedom from envy and from the passion for honor are among the essential qualities which are needed for our self-development. These qualities are in the mode of goodness (satva guna) and are considered essential not only for leaders to govern but also auspicious for their own progress on the path of liberation. Good leadership approaches and practices in the Bhagavad-Gita philosophy are also deep-rooted in the concept of dharma or virtue. In accordance to Taittiriya Upanishad, the first and most essential virtue for an individual is to speak the truth (satyam vada) and the second instruction is practice virtue (dharma cara).
Leaders who Governs must be Mentally Fearless
In the Bhagavad-Gita, Sri Krishna, to revive Arjuna’s morale embarked on the following sermon: O son of Prtha (Arjuna), do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy . The leaders are advised to cast off their weakness of heart in performing duties. Leaders who are mentally weak cannot attain an organizational mission or the country’s vision. The mind of the leader must be firm in driving the resources towards vision and mission. In the words of Sri Ramakrishna “he who is soft and weak minded like the puffed rice soaked in milk, is good for nothing. He cannot achieve anything great. But the strong and virile one is heroic. He is the accomplisher of everything in life”.
There is also a similar advice for leaders to arise and awake from the Katha Upanishad. Nachiketa, a young boy was offered three boons by Yamaraja. The first two boons (wishes) asked by Nachiketa were given by Yamaraja . In the third boon (wish), Nachiketa asked Yamaraja for the knowledge of the Absolute (Brahmavidya). Yamaraja tried to dissuade him and offered all the other pleasures of life, however Nachiketa did not budge, and he was strong and determined. Yamaraja finally became pleased with Nachiketa and gave him the knowledge of the Absolute. In the process, he said "arise, awake and stop not till the goal is reached. Although the path of realizing this goal is like walking a long distance on a razor's edge in the middle of the night. That is what those sages say" . This is an important lesson from leaders who governs to be mentally strong and determined as in the case of Nachiketa.
The Bhagavad-Gita stresses that an individual leader must uplift himself by his own self and he must not let himself be weakened under any circumstances or when facing a crisis. Leaders must elevate themselves by their own mind (uddhared Atman Atmanam) and this requires effective leadership of our mind. For one who has conquered the mind, the mind is the best of friends, but for one who has failed to control their mind, the mind will be the greatest enemy . An untrained mind is very weak and unstable; as a result even a small obstacle coming in its way may make it lose initiative. Even Arjuna found that the mind is not easy to control. He told Sri Krishna that his mind was restless, very strong and difficult to control. Arjuna said that controlling his mind was more difficult than controlling the wind . Sri Krishna agreed that the mind is not easy to control, however he said that it is possible to control the mind by constant practice and detachment .
In the practical world, leaders have to fight so many opposing elements; it is certainly very difficult to control the mind. Leaders need to use their intelligence effectively to direct their mind. In this aspect Katha Upanisad also for example describes the position of individual self as a passenger in the car of the material body, and intelligence is the driver. Mind is the reins and the senses are the horses. The self is thus the enjoyer or sufferer in the association of the mind and senses . Therefore it is essential that a leader uses his intelligence in an effective way to control the mind and achieve the equality of mind or even mindedness. Intelligence (buddhi) gives the power to the leader to discriminate and decide what it is good for and what is not. It is the force behind the leader’s wisdom. A leader of lesser intelligence is constantly driven by the senses and the desire for sense objects.
Leadership by Renunciation for Sustainability
Pujan Roka describes the eighteenth chapter of the Bhagavad Gita culminates with an important leadership lesson for sustainable development; this lesson is about leadership renunciation. The Bhagavad Gita defines renunciation as abstaining from selfish acts (sanyasa in Sanskrit) and detaching from the results of an action (tyaga in Sanskrit). Sri Krishna mentions specific areas where true renunciation must be practiced, such as:
•Renounce negative thoughts, words, and actions
•Renounce inequality and promote equality
•Renounce selfish desires and exercise selfless service
•Renounce indiscipline, dishonesty, and lazy attitude; and exercise integrity and pro-activeness
•Renounce arrogance and ignorance, and be open-minded
•Renounce momentary happiness that is derived from selfish behaviors. Instead, seek happiness that is long-lasting and beneficial to all.
The definition of renunciation, according to the Bhagavad Gita, suggests that leaders must practice selfless giving and strive for the common good. Practicing renunciation requires focusing on people and demonstrating compassion toward them. Today, we know ‘servant leadership’ as a popular leadership concept. Servant leadership is similar to the concept of leadership renunciation. Servitude and compassion enable leadership renunciation, and also enable effective leadership. In the Bhagavad-Gita, Sri Krishna defines the meaning of true renunciation. He says, true renunciation is one that is undertaken with courage and without selfish attachments. By acknowledging one’s responsibilities and doing everything in his or her capacity to fulfill those responsibilities, a person performs a true renunciation. When leaders acknowledge their responsibilities, there is no judgment of the nature of work. They do not worry about the pleasantness or unpleasantness of the nature of work. This is true leadership renunciation according to Krishna in the Bhagavad-Gita. , which will develop and promote good governance for sustainable development.
Conclusion
This article has explored and uncovered the intrinsic leadership development from the Bhagavad-Gita for sustainable development. As globalization process continues, the problems of sustainability have not only become multi-national but also multi-cultural. A well conceptualization of the Bhagavad-Gita principles in leadership development of sustainable development can be used by leaders, practitioners and researchers as a standard model for studying ancient Indian spiritual and philosophical values. The tenets from the Bhagavad-Gita need to be integrated into the leadership development for sustainability. The Bhagavad-Gita recommends an inside out leadership approach which is exploring the inner world of ‘self” leadership and “’self” realization of leaders, which will eventually direct them (internally) to practice sustainable development. This article has provided us with a philosophical and spirit-centered approach to the subject of leadership and sustainable development based on ancient Indian spirituality philosophy and values, which reference to the Bhagavad-Gita. After hearing the Bhagavad-Gita, Arjuna’s (and all leaders) ignorance was dispelled. He had regained his memory by Sri Krishna’s mercy, and he was free from doubt and acted according to Sri Krishna’s instruction .He (Arjuna) stood steady on the ground with bow and arrow in hand. He lifted his arms ready to fight the war. Sri Krishna demonstrated leadership qualities in developing and guiding Arjuna to victory in the war .
