The issues of morality and leadership are discussed drawing parallels from India’s ancient philosophy of the Bhagavat Gita. Analysis of various renowned scholars are put forward and a qualitative survey has also been carried out to ascertain modern views on transformational leadership.
Burns wrote, “I define leadership as leaders including followers to act for certain goals that represent the values and the motivations the wants and needs, the aspirations and expectations of both leaders and followers.” Transformational leadership is seen as immoral in the manner that it moves members sacrifice their own life plans for the sake of the organizational needs.
EXAMPLE: A social worker and a Gandhiyan leader said that the first definition of leaderships to do with power and influence, and leaders must always be aware of how the use of power affects others.
Lord Krishna has advised ARJUNA the man of the world, the seeker of moral perfection, to follow the scriptural injunctions in planning his way of life and by selflessly discharging his duties (as prescribed in the shastras) to reach the level of SATVIKA BUDDHI where he attains the equable state of mind.
We acquire the right to judge others when we reach the highest level of spiritual maturity and that is the level at which the moral leaders should operate: that is why sometimes they do not obey social laws. Lord Krishna has advised ARJUNA to follow his SWADHARMA and fight the righteous , war against his own family members, although according to social law one should not fight against one’s kith and kin.
SWADHARMA implies that an individual has the obligation to conduct his (her) duties at a level much higher than the social norms.
GANDHIJI, a perfect sage, has shown that through unselfish service to the people, he was able to free his mind from desires. Gandhiji was able to put away all his desires and focus his mind and soul on the Supreme Reality. Gandhiji was a soft- talker, a fast walker and never a quitter.’ When a STHITAPRAJNA such as Gandhiji speaks, everybody listens. The spiritual person acts for the social cause and for the common welfare without looking for an iota of material benefit. Such a person attains the state of a perfect sage (STHITAPRAJNA) and for him there is no need of following scriptural injunctions.
Burns wrote, “I define leadership as leaders including followers to act for certain goals that represent the values and the motivations the wants and needs, the aspirations and expectations of both leaders and followers.” Transformational leadership is seen as immoral in the manner that it moves members sacrifice their own life plans for the sake of the organizational needs.
EXAMPLE: A social worker and a Gandhiyan leader said that the first definition of leaderships to do with power and influence, and leaders must always be aware of how the use of power affects others.
Lord Krishna has advised ARJUNA the man of the world, the seeker of moral perfection, to follow the scriptural injunctions in planning his way of life and by selflessly discharging his duties (as prescribed in the shastras) to reach the level of SATVIKA BUDDHI where he attains the equable state of mind.
We acquire the right to judge others when we reach the highest level of spiritual maturity and that is the level at which the moral leaders should operate: that is why sometimes they do not obey social laws. Lord Krishna has advised ARJUNA to follow his SWADHARMA and fight the righteous , war against his own family members, although according to social law one should not fight against one’s kith and kin.
SWADHARMA implies that an individual has the obligation to conduct his (her) duties at a level much higher than the social norms.
GANDHIJI, a perfect sage, has shown that through unselfish service to the people, he was able to free his mind from desires. Gandhiji was able to put away all his desires and focus his mind and soul on the Supreme Reality. Gandhiji was a soft- talker, a fast walker and never a quitter.’ When a STHITAPRAJNA such as Gandhiji speaks, everybody listens. The spiritual person acts for the social cause and for the common welfare without looking for an iota of material benefit. Such a person attains the state of a perfect sage (STHITAPRAJNA) and for him there is no need of following scriptural injunctions.