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This document discusses Gandhi's philosophy and its relevance to management. It outlines several of Gandhi's key concepts like non-violence, honesty, and trusteeship. It also examines Gandhi's views on karma and the doctrine of satya. Gandhi advocated avoiding commerce without morality, education without character, and other sins. The document analyzes Gandhi's theories on gunas and samskaras and their influence on human behavior and conduct.
This document discusses Gandhi's philosophy and its relevance to management. It outlines several of Gandhi's key concepts like non-violence, honesty, and trusteeship. It also examines Gandhi's views on karma and the doctrine of satya. Gandhi advocated avoiding commerce without morality, education without character, and other sins. The document analyzes Gandhi's theories on gunas and samskaras and their influence on human behavior and conduct.
This document discusses Gandhi's philosophy and its relevance to management. It outlines several of Gandhi's key concepts like non-violence, honesty, and trusteeship. It also examines Gandhi's views on karma and the doctrine of satya. Gandhi advocated avoiding commerce without morality, education without character, and other sins. The document analyzes Gandhi's theories on gunas and samskaras and their influence on human behavior and conduct.
Father of nation gave a free rein nation to the people of Hindustan by his ethical norms and standards. In India Mahatma Gandhi gave humanistic basis to social philosophy. He humanized politics, science, religion and sought to unite mankind in common pursuit of justice and establishment of moral order in world society. For him morality was not a matter of outward conformity but of inward fulfillment, of deep conviction accomplished by right action. He advised his country men to observe truthfulness in business and reminded them their responsibility which was greater since their conduct would be seen as a reflection of their country Some of the philosophical concepts were: 1. Non-Violence 2. Honesty is the best policy 3. Moral conscience 4. Economics-Actually and Virtually 5. Good for all 6. Theory of Trusteeship 7. Lifestyle 8. Industrial Democracy 9. Ends and Means 10.Free from fear Mahatma Gandhi advocated seven sins which must be ignored in life, society, organisation and for the nation also: a. Commerce without morality b. Education without character c. Pleasure without conscience d. Politics without principles e. Wealth without work f. Science without humanity g. Worship without sacrifice
Gandhijis Doctrine of Satya
Satya/ Satyagraha prescribed and lived by Gandhiji represents one of the heights scaled by the human soul so far. The words satya(truth) and ahinsa(non-violence) are old but we need to understand what is so unique in Gandhijis thought. According to Gandhiji one must fight all evil withsoul- force, moral force or the weapons of love and non- violence. The sanskrit world which gandhiji used originally was AHIMSA which means non-injury or non-killing but instead gandhiji adopted non-violence in thought, word and deed towards all living beings. His philosophy of non-violence was as follows: 1. Transcends all regional, racial, religious and cultural barriers. 2. It is global and its comprehends not only humanity but the whole of the living world. 3. It does not work by ignoring and brushing aside or by establishing a dead uniformity through conversion but it works by recognizing the uniqueness, dignity and law of being various individuals and groups by declaring emotions, co-operation and co-existance which becomes the basic laws of life. 4. Therefore the royal road to universal harmony according to gandhiji is live and help others to live their own life. Doctrine of Karma: It is well known saying that as you sow, so you reap. According to Newton every action has an equal and opposite reaction and this very concept underlines the essence of the doctrine of Karma. Karma is the action or deed in Indian religions, understood as that which causes the entire cycle of cause ad effect. The results of karma are called as the Karmaphalas or fruits of action and are viewed to shape an individuals past, present and future experience Karma in many ways can be called as restatement of the eternal principles of reciprocity. According to doctrine of Karma God is no responsible for the pleasure or pain of his creatures. They suffer or enjoy owing to the consequences of their own bad or good deeds. Karma can be classified into following categories: 1. Sukla or white: Karmas which do not depend on extrinsic means and do not harm others. E.g. Managers silent initiatives for workers arising out of empathy. 2. Krsna or black: karmas which are injurious to the doer (achiever). E.g. accepting bribes, commissions. 3. Sukla-Krsna or white and black: Karmas which involve the use of extrinsic means and cause benefits to some and injury to others. E.g. building of a factory in a draught struck zone which creates employment and also results in an increase of environmental pollution. 4. Asukla-Krsna or neither white nor black :Karmas which produce effect of no kinds. Arise from a person who is a yogi. Laws of Karma: 1. As you sow, so shall you reap 2. You attract what you are, not what you want 3. What you resist, persists 4. Wherever you go, there you are 5. Whatever you do may be insignificant Guna Theory: It is one of the best theories in Indian ethos providing an explanation of human conduct and behavior. The samkhya system of Indian philosphy be;lieves that apart from the purusha which forms the inner core of the personality, everything in the universe, physical and psychological, including the mind originate from prakriti-constituted of three gunas i.e. sattva, rajas and tamas. These gunas act together and never exist in isolation. They interact and compete with each other resulting in the dominance of one over the others Theory of Samskaras: In all ancient teachings, the role of samskaras have been emphasized in regard to the development of human conduct and character. Samskaras may be defined as the basic tendencies or inherent tendencies of an individual which make him inclined towards good or evil.