International Journal of Hinduism & Philosophy

Indian philosophical traditions have received laconic scrutiny from the West. Most of the contemporary academic work in the West is based on the Greek philosophical tradition. Given this gap, this paper will attempt to provide an expository analysis of an ancient Indian school of thought in the context of organisational management. Specifically, this paper will focus on one specific school in Indian philosophy, namely Nyāya Sutras. In this article, we implement the Sutras in solving real-world decision-making steps in an organisation. We find that western minds largely ignore Indian Philosophy. The sutras provide the policymakers with executing activities that will enhance the effectiveness and efficiency of the organisation.

This paper's primary purpose is to search out the hardcore of the tenet and teaching, among many others, of the Bhagavad-Gita, the Symphony of the Divine. But the beauty is in the eyes of the beholders. This is based on the key messages of the commentary of the book titled “What Bhagavad-Gita actually said?” written by the author of this article. The paper focuses on the critical messages of Bhagavad Gita and its surrounding circumstances. This work is based on the author's reflection on one of the most influential sublime texts globally, and that considered one of the holiest scriptures by Hindus Bhagavad Gita. The author concludes that Bhagavad-Gita is not a Book of Prayer. It contains: (1 Philosophical Focus, Chapters 1 to 6. (2) Preaching Focus, Chapters 7 - 12 and (3) Theological Focus, Chapters 13 - 18. At the same time, it is not a book of theology or philosophy. At least, it may be said to be a book of ethics or social morals. It is something of everything of vital daily life and living

Sanskrit, happiness means Sukha. In Bhagavad Gita, happiness aligns with individual involvement with the "Gunas" (Moreira, 2019). The concept of happiness is found in ancient Greek philosophy. Eudaimonia is used in Greek literature by many Greek philosophers to express the alternative meaning of happiness. While there is a sheer volume of literature on happiness in different disciplines, there is a lack of studies on the Bhagavad Gita subject. The study's fundamental aim is to explore the true meaning of happiness in Greek philosophy, especially happiness in eudaimonia and epicurean term and compare with happiness found in Bhagavad Gita. The study is based on the systematic literature review that focuses on Greek philosophy and Bhagavad Gita's happiness.

The findings suggest that three types of happiness, namely Sttvick, Rajosic and Tamosic, are based on individual actions, desires, perceptions, and intellectual abilities. Anyone who attains sattvic happiness has the highest flow of joy and delight in which individual become oblivious about the world. The study explored the concept of happiness in Hindu scriptures, especially Upanishads and Bhagavad Gita and linked them with the Greek philosophy of Eudaimonia and Epicurean happiness for the first time and provide a practical template of the true meaning of happiness. The study's findings would help an individual to realise the ways real happiness attains in all walk of life, the ways people can bring true delight, Ananda, and happiness.

While Karma Yoga of Gita remains the basis of my discussions, this paper tries to understand answers to the questions: How do we convert our modern works and actions (Karma) into Gita works and actions? Can all the works and actions of the world be commutated with Gita works and actions for bringing about a better life? If yes, how, and what are the philosophical and practical differences between a Gita-worker/actor and a General one? 

Modernity, in its ordinary meaning, reinterprets the human condition – an external drive to progress – generally negating an essential inner life. We disagree in modern life that lives are interdependent, and our life is a projection of our inner realities: fears, anxieties, insecurities are projected into the real world. Our hopes, visions and dreams also get projected.

Therefore, modern life is far more complicated than life in the past, which took care of the inner nature and process of Work. Such complication is fundamentally a function of perplexed or baffled mental states in a created world of conflicts and competition. For a "Sattvic" person, these disharmonies do not exist, and they are Maya (Radhakrishnan, 1993). One has to soar above this Maya and take the battle for a life Arjun had to fight in the long run. He won and showed the highway to the Truth. The Lord changed Arjun's inner life through the advice in Gita. A modern person has not to transform the world but to transform his or her inner life by gradually abandoning Rajasic and Tamasic egos as advised by Lord Krishna. Karma then transcends from ordinary Work into Yajna. When karma is elevated at this alter of Yajna, a worker is transformed into a Yogi, owning the transcendental knowledge.

This paper tries to analyse the rays of hope traced in the recent modernity trend towards enhancing ethical, philosophical, and psychological domains of human resources far beyond the mundane capital, plant, and equipment; technology and know-how; materials and energy; product design; and people. This optimism is vital to our existence; otherwise, the application of Gita-Karma would remain far from reality!