Page:Advaiti Management.pdf/32

 come about by passing laws or will be enforced by one’s senior officers. It will be initiated by me and will be implemented by me. The self of the officer will do it not by anybody's order or instruction but by his free will. This is an Indian approach.

I am free. I am the creator. I do something and therefore the things happen. These are my Karmas, Each action will have its effects. I cannot avoid it. I cannot avoid my karma. My Karma will not leave me. This is a natural law of cause and effect and it cannot be avoided. I will have to face the effect in this life or in my next birth. I get the (result) benefit of my accumulated Karma of my past birth. This idea of continuity or circle of life is a part of Indian philosophical thought. Thinking of environment becomes my present worry if I expand span of my horizon beyond one life. Vaidik, Vedantis, Sanatan, Jain philosophies have accepted this tenet of karmavad (Tare) in the individual's spiritual sphere. This sanchit (afc) or Karma is collected by the Atman in every birth and when my karma ends then I get the Moksha (#tat)or Nirvana (fetatet) according to Indian philosophies as a theoretical base.

Once you make it your duty to look after the interests of others as a basis of social behaviour then personal animosity ends. Each one of us has duties. Officer, employee, manager, owner, worker, citizen, mother, father, son, daughter, man or woman have duties in their roles as such. These are defined duties. They will acquire fruits of their karma accordingly. This takes care of protection of each other's interests.

Indian culture has nurtured these ideas as values for life. That is why Arjuna got worried on the battle-front: He said,

Krishna swa-jan he sare HOOT FA-sat F A Yuddhi utsuk pahuni Jal segw urge... Kalyan na dise yuddhi, wear at fee Bet Swa-janas vadhuniya. Faoreare ayfeai (Gitai 1.28)

TR

His brush with remorse came when he found his own kith and kin ready to fight amongst themselves. Even in a bitter great war he refers to his enemies as swa-jana (my people). This is not possible unless his mind has imbibed the basic philosophy of these others as part of himself. He felt remorse for that reason. Shrikrishna of course advised him of the emptiness of his remorse and made him ready for fight for a just cause.

My writing has a strong basis in Gita which was told to Arjuna 29 �