Individuals across organizations and roles are increasingly seeking a meaningful and fulfilling experience in their activities. Towards that, the Bhagavad Gita advises the practice of Karma Yoga. However, the conceptualization of Karma Yoga in extant management literature is shrouded in confusion with little agreement on its dimensionalities. In this article, employing qualitative method, we offer an alternative conceptualization of the construct. Accordingly, we define Karma Yoga as a persistent positive state of mind that is characterized by absorption and service consciousness. (...) Furthermore, the findings also suggest the importance of sense control and equanimity as the necessary prerequisites for individuals to practise Karma Yoga. (shrink)

The intention of this article is to continue the discussion on the tension in the relations between joy and commitment of employees on the one side and type of organization on the other. Earlier empirical studies of disciplinary practices among teachers and warders were developed with the help of hedonism as a psychological concept, attribution theories, theories on motivation and theories on the conflict between the individual and the organization. From these standpoints, a typology on coping strategies in work contexts (...) was developed, where four possible ‘ideal’ roles an individual can take were described. Most studies on disciplining, hedonism, and so, focus on the painful side of coping. Few studies focus on what people do in order to feel well, which is in focus for this article. The frame of reference here is discussed and developed in relation to work places where risks are at stake. The tensions between individual commitment and organizational demands might be most strengthened in such organizations. (shrink)

This study examined whether transformational leadership would be affected by the predominance of a particular guna in a leader and his or her belief in Karma Yoga. An experiment was conducted using a sample of 110 marketing executives working in a financial services firm in eastern India. A 2 × 2 + 1 factorial design was used to manipulate the three gunas and Karma Yoga. Sattva and rajas were crossed with Karma Yoga to produce four cells, with tamas being the (...) fifth cell. Transformational leadership was the measured variable. Results show that compared to rajas, sattva enhances transformational leadership, whereas tamas reduces it. Further, Karma Yoga enhances transformational leadership when the leader is sattvic, but does not enhance transformational leadership when the leader is rajasic. Results imply that organizations interested in enhancing transformational leadership should develop s attvic qualities in their managers and encourage them to be duty oriented. (shrink)

This article presents some synergies that appear to exist in the conceptualization of environmental and spiritual leadership. After some discussion of the contexts in which environmental and spiritual leadership have arisen, the author identifies some commonalities in the underpinning values and associated discourse adopted in the literature to describe these two concepts. Common values include notions of the common and social good, stewardship, sustainability, servanthood, calling, meaning, and connectedness. The article also draws attention to the way that historical and cultural (...) factors have contributed to some overlapping in the conceptual development of spirit and environment. Finally, avenues for demonstrating and embedding both spiritual and environmental leadership into organizations are explored. (shrink)