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Spiritual intelligence from the BhagavadGita

for conflict resolution

Article in International Journal of Indian Culture and Business Management · January 2010
DOI: 10.1504/IJICBM.2010.033404

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Int. J. Indian Culture and Business Management, Vol. 3, No. 4, 2010 449

Spiritual intelligence from the Bhagavad-Gita for

conflict resolution

Biswajit Satpathy
Post Graduate Department of Business Administration,
Sambalpur University,
Jyotivihar, Burla, Sambalpur 768019, Orissa, India
E-mail: bulusatpathy@indiatimes.com

Abstract: Thousands of years before the introduction and the development of

spiritual intelligence, Lord Krishna in the Bhagavad-Gita had discussed about
the spiritual intelligence that the present day researchers are talking about.
Spiritual intelligence is the intelligence that makes us whole, that gives us our
integrity. Spiritual intelligence provides us with complete personality and
truthfulness. It is the intelligence of our spirit. By the help of this intelligence,
we contemplate over the basic questions of our life and reshape our answers.
To resolve the conflict arising in the mind of Arjuna, Lord Krishna discussed
about the four dimensions of conflict and awakened his soul through spiritual
discourse. Spiritual intelligence is the fine-tuning of intellectual faculty and this
is non-physical and inspirational in nature. The Bhagavad-Gita teaches this
wisdom. This paper has a review of literatures on spiritual intelligence and uses
hermeneutics a qualitative research methodology, which is the interpretation of
an ancient or a classical literature.

Keywords: spiritual intelligence; dimensions of conflict; Bhagavad-Gita.

Reference to this paper should be made as follows: Satpathy, B. (2010)

‘Spiritual intelligence from the Bhagavad-Gita for conflict resolution’, Int. J.
Indian Culture and Business Management, Vol. 3, No. 4, pp.449–465.

Biographical notes: Biswajit Satpathy received his MSc (Engg.) from

Sambalpur University, India in 1991, Doctor of Philosophy in 1999 and Doctor
of Science (Management) in 2008 from the same university. Currently, he
teaches Production and Operations Management, Quantitative Techniques,
Management Development for Technological Changes, Indian Ethos and
Values and E-Business in the Department of Business Administration,
Sambalpur University, India. He is an active Researcher in the field of
Agricultural Productivity Management and Business Ethics. He has authored
two text books on Indian Ethos and Values and E-Commerce. He has published
research papers in both the Indian and Foreign journals.

1 Introduction

Zohar (1997) coined the term ‘spiritual intelligence’; following her suit, researchers have
defined spiritual intelligence as some specific propensities, qualities and capacities of
human perceptions, intuitions and cognitions (http://en.wikipedia.org/wiki/Spiritual_
intelligence). Spiritual Intelligence most broadly as the intelligence with which we access
our deepest meanings, values, purposes and highest motivations (Zohar and Marshall,

Copyright © 2010 Inderscience Enterprises Ltd.

450 B. Satpathy

2004, p.3). It is the intelligence that makes us whole, that gives us our integrity. It is the
soul’s intelligence, the intelligence of the deep self. It is the intelligence with which we
ask fundamental questions and with which we reframe our answers (Zohar, 1999). The
study conducted by Jain and Purohit (2006, p.227) confirms the theory that, spirituality
exists in the heart and the mind of men and women everywhere, within religious
traditions and independently of tradition. Spiritual intelligence is a natural gift. It gives
rise to a self-coping system that provides ability to find meaning and purpose in life,
understand and nourish our relationship with the Divine. The more this system is
developed in someone, the better he responds to adversity and difficulties of life. Zohar
and Marshall (2004) have enlisted 12 qualities of Spiritual Quotient getting the clue from
the Biological Systems. Researchers like Buzan (2001), McMullen (2003), Down (2005)
and Rossiter (2006) have all agreed upon one thing that spiritual intelligence is related to
our inner-self called the spirit and its relationship with the outer world. It is the capacity
to have a profound understanding of the questions relating to our very existence in this
world. It provides an insight into the multiple levels of awareness. Even though it is a
natural gift, Vaughan (2002, p.16) suggests that, spiritual intelligence is one of several
types of intelligence and it can be developed relatively independently. So, spiritual
intelligence is a learned behaviour and can be enhanced. The tools of spiritual
intelligence include prayer, meditation, contemplation, conscious awareness of one’s
tendencies towards fear or anger, shifting one’s emotional state away from fear and the
ongoing daily practice of staying conscious of one’s thoughts, emotions and behaviours.
This definition is based on the writings of William Frank Diedrich.
(http://en.wikipedia.org/wiki/Spiritual_intelligence). Natti (2008) focuses on, spirituality
as part of a broad understanding of intelligence and the inquiry into human abilities.
Based on a theistic approach, spiritual intelligence is perceived as an ability to understand
the world and oneself through God-centeredness and to adapt one’s life accordingly. It is
a basic ability that shapes and directs all other abilities.
(http://findarticles.com/p/articles/mi_7642/is_200801/ai_n32279631/?tag=content;col1.)
The research conducted by Haobai et al. (2007, p.4466) confirms the above fact. He
concludes that, except spontaneity, other 11 dimensions of spiritual quotient have
positive relationship with research performance including the task performance and
contextual performance of the doctoral candidates.
In recent years, spiritual intelligence research in the field of management is growing
very fast. Narayanswamy (2008, p.115) makes a strong case in favour of linking
spirituality to management education because, spiritual intelligence enables the manager
to awaken the firm to its true potential, address questions of philosophy (including vision
and mission) and its role in terms of corporate social responsibility. Following the same
line of thought, Pandey and Gupta (2008) have presented an agenda for research in the
field of spirituality in management taking cue from the contemporary thoughts of
humanistic psychology and ancient Indian wisdom. Mukherjee (2007, p.23) expounds
that, spirit connotes the life-breath that enlivens both individuals and organisations. Using
the insight from classical Indian wisdom, he highlights the importance of exploring non-
conventional methods of learning beyond cognition that may improve leadership clarity,
decision-making and relationship management and can pursue both personal fulfilment
and organisational enrichment. Sivakumar and Rao (2009, p.356) have delineated the
guidelines for building an ethical organisational culture as provided in Indian ethos that
requires clearly defining the core values of the organisation, selecting appropriate
personnel, rewarding ethical behaviour and keeping checks on unethical behaviour.
 Spiritual intelligence from the Bhagavad-Gita 451

Pruzan (2008, p.101) argues that, based on fundamental principles and values, a spiritual-
based leadership is gradually emerging that considers ethics, social responsibility and the
environment and side by side protects corporate reputation and income generation.
Amram (2007) has developed an ecumenical grounded theory of spiritual intelligence
based on thematic analysis, which reveals that seven major themes of spiritual
intelligence, namely, consciousness, grace, meaning, transcendence, truth, peaceful
surrender and inner-directedness are universal in nature. George (2006, p.3) contends
that, while many people think there is nothing spiritual about work and the workplace,
there are many areas of working life in which spiritual intelligence can be applied.
Singhal and Chatterjee (2006, p.161) have emerged with three definitional themes to
understand and study ‘spirituality at work’ and have linked the employment relationship
– loyalty and several other factors, such as sociocultural, organisational and individual to
present a framework wherein the emergence of an issue from the private individual
domain to the organisational is seen as having the potential of answering concerns of
eliciting commitment from employees in a turbulent environment. Schuyler (2007, p.43)
explores the fit between the lived reality in entrepreneurial organisations and the
Buddhist concept of the bodhisattva in order to see whether the juxtaposition of these two
very different realities can shed light on the impact of spiritual values in the workplace.
Young (2007, p.13), examines the concept of entrepreneurial learning and relates it to
Deepak Chopra’s seven spiritual laws of success and has suggested a Triple-loop learning
considered as the deepest level of entrepreneurial learning. Triple-loop learners are
considered the most likely entrepreneurs to practice the seven spiritual laws of success.
Smith (2005, p.63), discusses the failure of the current positivistic and materialist
business ethics paradigms to adequately deal with the enormity of the contemporary
business ethics crisis. Citing behavioural research into the linkage between beliefs, values
and behaviour, the author suggests spiritual renewal as a solution based on the
‘fallenness’ of humankind and the reality of human evil. Chu (2007, p.61) argues that
although entrepreneurial success is usually attributed to astute financial management in
the growth of economic capital, entrepreneurs may also utilise additional sources of inner
guidance, creating both tangible and intangible value. He has explored methods of
leveraging inner guidance and appropriately pursuing material abundance. This paper
presents the demarcation between traditional and spiritual entrepreneurship, and
demonstrates how to identify and value spiritual assets, create spiritual capital, mitigate
inhibitors to flow and harness inner guidance.
The Bhagavad-Gita constructs all conflict as a misperception and ignorance or lack of
Buddhi, the power of discretion and understanding. ‘Ignorance’ refers not ordinary
ignorance in the sense of lack of knowledge of a particular topic. Rather, it refers to the
personality unenlightened by spiritual knowledge. According to both Sri Sankara and Sri
Sivananda, when knowledge dawns in it annihilates ‘Ignorance’. Knowledge makes one
free from individuality and finitude. One can realise one’s true nature only by attaining
the spiritual knowledge. The Bhagavad-Gita talks of ‘Buddhiyoga’ the practice of uniting
the mind with the higher consciousness through ‘Vyavasayatmika Buddhi’ or cultivated
mind that makes one resolute to have only one thought that is Self-realisation
(The Bhagavad-Gita II-39 and 41). Buddhi is the force behind our wisdom and our
reactions to the outside world. A man of lesser Buddhi is constantly driven by the senses
and desires for sense gratification. He thereby remains in a constant state of turmoil and
sorrow arising out of union and disunion with the sense objects (Jayaram, 2000). This
452 B. Satpathy

leads to passions, delusion, anger, loss of memory, confusion and finally loss of Buddhi
or intelligence (The Bhagavad-Gita II.62 and 63).
Lord Krishna says to Arjuna, “Wise do not grieve. You grieve for those who are not
worthy of grief, and yet speak the words of wisdom (The Bhagavad-Gita II.11)”.
Arjuna’s infatuation in the battle field was because of his wrong world view. He lacked
the spiritual intelligence to settle the conflict arising in his mind so Lord Krishna said,
“The wisdom of Saamkhya (or the knowledge of the Self) has been imparted to you,
O Arjuna (The Bhagavad-Gita II.39)”. From the Bhagavad-Gita’s point of view, any
distress is unproductive and hence is illegitimate.

2 Research objectives and methodology

There is probably no greater challenge to a manager than how to handle conflict in the
work place. We may feel helpless to control our emotions and powerless to diffuse the
conflict. Therefore, the objective of this paper is to make a discussion of the Bhagavad-
Gita philosophy that can be adapted by the managers for enhancing their spiritual
intelligence to face conflicting situations. Studies in integrating ancient wisdoms in
modern management are growing. In line with the growth, this paper aims to explore the
causes of conflicts and lessons from the Bhagavad-Gita, to enhance our spiritual
intelligence that may help us in ending up our disagreements with each other.
This paper is based on a qualitative research methodology called hermeneutics.
Rennie (2007) writes, “Hermeneutics has been defined as ‘the theory of the operation of
understanding in relation to the interpretation of text’ (Ricoeur, 1978, p.141)”. However,
what is meant by ‘text’? For the Greeks and medieval Scholastics, it meant sacred and
legal documents. In the 19th century, Schleiermacher and his associates, however, saw
hermeneutics as “the primary aspect of social experience, not only for the scholarly
interpretation of texts or documents of the past, but also for understanding the mystery of
the inwardness of the other person (Gadamer, 1984, p.57)”. “Others such as Karl Jaspers
have generalized it even more to include the interpretation of oral communications, when
proposing that psychoanalysis is a matter of hermeneutics (Erwin, 1997)”.
Hermeneutics is widely applied in many fields of social sciences. Jue (2007) has
traced hermeneutically the demise and reawakening of spiritual entrepreneurship in
Western life over the past 200 years, since spirituality may serve as a foundation for
developing new approaches to management. Muniapan (2007) hermeneutically interprets
an ancient Indian classical literature the Valmiki Ramayana, and Muniapan and Dass
(2008) have hermeneutically explored the CSR lessons from Kautilya’s Arthashastra
again an ancient Indian literature which is a treatise of corporate management.

3 Resolution of the fourfold conflict

3.1 Prologue
Mahabharata war became inevitable because of the superciliousness of Duryodhana. Just
before the beginning of the war, Arjuna wanted to see who are the people ready to fight
against him and wanted his chariot to be taken to the middle of the Warfield for a survey.
Lord Krishna as the chariot driver took the chariot to the middle of the Warfield.
(I.21-22). In this paper, all the Roman transliteration of the Sanskrit texts of the
 Spiritual intelligence from the Bhagavad-Gita 453

Bhagavad-Gita used are being excerpted from the Bhagavad-Gita. As it is by A.C.

Bhaktivedanta Swami Prabhupada (2003), courtesy of the Bhaktivedanta BookTrust
International, www.Krishna.com. And the translation of the Bhagavad–Gita verses have
been taken from Bhagavad-gita. As it is by A.C. Bhaktivedanta Swami Prabhupada
(2003) and The Bhagavad-Gita by R. Prasad (1988) American Gita Society, USA.
Arjuna uvaca
senayor ubhayor madhye
ratham sthapaya me’cyuta
yavad etan nirikse ’ham
yoddhu-kaman avasthitan
kair maya saha yoddhavyam
asmin rana-samudyame (I.21-22)
tan samiksya sa kaunteyah
sarvan bandhun avasthitan
krpaya parayavisto
visidann idam abravit (I.27)
Arjuna uvaca
drstvemam sva-janam krsna
yuyutsum samupasthitam
sidanti mama gatrani
mukham ca parisusyati
vepathus ca sarire me
roma-harsas ca jayate
gandivam sramsate hastat
tvak caiva paridahyate
na ca saknomy avasthatum
bhramativa ca me manah
nimittani ca pasyami
viparitani kesava (I.28,29,30)
aho bata mahat papam
kartum vyavasita vayam
yad rajya-sukha-lobhena
hantum sva-janam udyatah (I.44)
Sanjaya uvaca
evam uktvarjunah sankhye
rathopastha upavisat
visrjya sa-saram capam
soka-samvigna-manasa (I.46)
Having seen his friends and relatives, Arjuna became overwhelmed with compassion and
spoke: O Kesava, “Seeing my friends and relatives fighting against me, my body is
quivering, mouth is drying up, my hairs are rising up and my heart is burning. My bow
Gandiva is slipping away from my hand. I am unable to stand any longer. My head is
reeling and I am losing my sense. I foresee only evils (I.27, 28, 29, 30). It is strange that
we are committed to a sinful act for the greed to enjoy the royal happiness (I.44)”.
Arjuna, having spoken thus on the battlefield, cast aside his bow and arrows and sat down
454 B. Satpathy

on the chariot, his mind overwhelmed with grief (I.46). Krishna says: “How have these
impurities come upon you at this odd hour? They are not at all befitting for a man who
knows the progressive values of life. They lead not to glory, but to infamy (II.2)”.
kutas tva kasmalam idam
visame samupasthitam
anarya-justam asvargyam
akirti-karam arjuna (II.2)
Arjuna speaks out his mental conflict and his confusion about his duty and says,
“I am confused about my duty and have lost all composure because of mental weakness.
I am asking You to tell me clearly what is best for me. Now I am Your disciple, please
instruct me (II.7)”. Lord Krishna says, “While speaking learned words, you are mourning
for what is not worthy of grief. Your understanding is vague; it is not clear enough to
grasp the vitality of life. Those who are wise lament neither for the existing problems nor
for the by gone problems (II.11)”.
karpanya-dosopahata-svabhavah
prcchami tvam dharma-sammudha-cetah
yac chreyah syan niscitam bruhi tan me
sisyas te ‘ham sadhi mam tvam prapannam (II.7)
asocyan anvasocas tvam
prajna-vadams ca bhasase
gatasun agatasums ca
nanusocanti panditah (II.11)

3.2 Mental or attitudinal conflict

Arjuna was thoroughly mistaken in assessing the values of life. To resolve the conflict
arising in the mind of Arjuna, Lord Krishna has spoken about the four dimensions of
conflict and their solutions (Sri Swami Krishnananda). The first type of conflict is the
mental or attitudinal conflict. Arjuna opted for a battle with Kauravas to get the share of
the kingdom. However before the war took place, a psychological war broke in his mind.
The Bhagavad-Gita describes how to avoid mental conflicts and for that He has
preached the ‘Law of Work’ or Karma Yoga.
yoga-sthah kuru karmani
sangam tyaktva dhananjaya
siddhy-asiddhyoh samo bhutva
samatvam yoga ucyate (II.48)
Do your duty to the best of your ability, O Arjuna, with your mind attached to the Lord,
abandoning worries and attachment to the results, and remaining calm in both success
and failure. The equanimity of mind is called Yoga (II.48). Yoga means ‘to join’
(join work with spirituality); so work (karma) becomes Karma Yoga when work is
performed with spirituality. The Bhagavad-Gita talks of reorientation of our attitude
towards the outcome of the work we do (karmany evadhikaras te ma phalesu kadacana
ma karma-phala-hetur bhur ma te sango ‘stv akarmani II.47). Bhagavad-Gita says,
“You have a right to perform your prescribed duty, but you are not entitled to the fruits of
action. Never consider yourself to be the cause of the results of your activities, and never
 Spiritual intelligence from the Bhagavad-Gita 455

be attached to not doing your duty (II.47)”. We should accept the fact that there cannot be
sameness in actions and the outcome of the actions. There can be sameness only with
reference to attitude towards accepting the result of the actions. Spiritually matured
persons accept the result as it is. We have our choice to perform either ego-centric work
or spirit-centric work. Since spirit-centric work does not beget adverse results, so the
equanimity can be achieved. Yoga is alertness in action (yoga: karmasu kaus(h)alam
II.50).
Thinking leads to desire and action follows the desire. Thus, a balanced intellect leads
towards spiritual-centric work. It is for this reason that Lord Krishna says, “When your
mind is no longer disturbed in conflicting situations and when it remains undistracted,
you will then attain the Yoga (II.53)”. He continues, “The mind is the ‘friend’ of those
who have control over it, and the mind acts like an enemy for those who do not control it
(VI.06)”.
sruti-vipratipanna te
yada sthasyati niscala
samadhav acala buddhis
tada yogam avapsyasi (II.53)
bandhur atmatmanas tasya
yenatmaivatmana jitah
anatmanas tu satrutve
vartetatmaiva satru-vat (VI.06)
asamsayam maha-baho
mano durnigraham calam
abhyasena tu kaunteya
vairagyena ca grhyate (VI.35)
Lord Krishna said: O son of Kunti, it is undoubtedly very difficult to curb the restless
mind, but it is possible by constant practice and by detachment (VI-35). So according to
Lord Krishna, all conflicts arising in the mind are due to lack of balanced intellect. So,
the answer to the mental or attitudinal conflict is control of mind.

3.3 Social conflict

The individual conflict leads to a higher conflict pushing forward into a further external
conflict that is a social conflict. So, the individual conflict is behind the social conflict.
The social conflict can be resolved by mutual cooperation and performing ones
prescribed duty for the betterment of the society. Lord Krishna says:
devan bhavayatanena
te deva bhavayantu vah
parasparam bhavayantah
sreyah param avapsyatha (III.11)
karmanaiva hi samsiddhim
asthita janakadayah
loka-sangraham evapi
sampasyan kartum arhasi (III.20)
456 B. Satpathy

Nourishing one another you shall attain the Supreme goal (III.11). King Janaka and
others attained perfection (or self-realisation) by Karma Yoga alone. You should perform
your duty with an apathetic frame of mind to guide people and for the welfare of the
society (III.20).

3.4 Conflict between Men and Nature

There exists a conflict between the individual and the world as a whole. Man has
alienated himself from the Nature. The third conflict is between Men and Nature. We
behave like a stranger to the world we live in. Out of greed men is over exploiting the
Nature. The Nature is not going to spare us, if we are not going to obey its laws. Because
of a conflict of our individuality with the Nature, we face the wrath of the Nature. All
these catastrophes of human life and life in general are the outcome of an isolation of the
individual from the Nature. We are an integral, vital, universal part of the Nature. Nature
does not die; it is the individual body that decays. Therefore Lord Krishna says, “Never
was there a time when I did not exist, nor you, nor all these kings; nor in the future shall
any of us cease to be (II.12)”.
na tv evaham jatu nasam
na tvam neme janadhipah
na caiva na bhavisyamah
sarve vayam atah param (II.12)
bhumir apo ‘nalo vayuh
kham mano buddhir eva ca
ahankara itiyam me
bhinna prakrtir astadha (VII.4)
apareyam itas tv anyam
prakrtim viddhi me param
jiva-bhutam maha-baho
yayedam dharyate jagat (VII.5)
Lord Krishna says, “Earth, water, fire, air, ether, mind, intelligence and false ego – all
together these eight constitute My separated material energies. Besides this inferior
nature, O mighty-armed Arjuna, there is a superior energy of Mine, which comprises all
the living entities who are interacting with the material nature and are sustaining the
universe (VII.4, 5)”.
The bodily limitations, the vital limitations, the mental limitations and the intellectual
limitations are the outcomes of the bifurcation of personality or individuality from the
cosmic Nature.

3.5 Conflict between the Men and the Absolute

This third conflict is due to another conflict, the fourth conflict – the conflict between the
men and the Absolute or God. We are alienated from God Himself or the Ultimate
Supreme Power that has created the Nature. Lord Krishna in the Bhagavad-Gita (XIV.3)
says:
mama yonir mahad brahma
tasmin garbham dadhamy aham
 Spiritual intelligence from the Bhagavad-Gita 457

sambhavah sarva-bhutanam
tato bhavati bharata (XIV.3)
“O Bharata the total material world is called Brahman and it is the source of all births. It
is that Brahman or the womb called the Nature (Prakriti) where I place the embryo of life.
Thence is the birth of all living beings”. Therefore, Nature is the source of all life and
when we try to play with it the Nature reacts to it. The result is natural calamities and
catastrophes of life.
The individual conflict is due to the mental conflict of the individual mind. Social
conflict is the sum of all these individual conflicts. The higher conflicts are due to the
conflict between the individual and the Nature, and the conflict between the Universal
Soul and the Individual Soul.
The Bhagavad-Gita preaches to obey the Ultimate Supreme Power so that the Nature
becomes friendly to us. Nature is nothing but the creative forces of that Ultimate
Supreme Power. Unless we obey the laws of the Nature, the Nature would continue to be
reactive. From the Bhagavad-Gita’s point of view individual self-control, social
collaboration, universal interrelatedness and Absolute Oneness are the keys to resolve the
fourfold conflict. The highest Reality is Aksharam Brahma (The Imperishable Absolute).
It is the Supreme Person, or Adhiyajna, from the standpoint of creation. It is manifested
as Adhibhuta (the external universe as the object) on the one side and as Adhyatma
(the individual who experience as the subject) on the other side. The Divine Principle
organising the relations between subjects and objects is Adhidaiva (superintending
Deity). The movement of the cosmic cycle, the inexorable impulse to action, the
universal urge of creativity, is Karma-Visarga (the complex of activity determined by
interconnected universal factors). We cannot afford to be ignorant of this secret of
existence since ignorance of this leads to the misperceptions or lack of Buddhi that
contributes to the sufferings of men and from where the four-fold conflict arises (Sri
Swami Krishnananda).

4 The Bhagavad-Gita confirms God is the peacemaker

In number of verses of the Bhagavad-Gita, God is revealed as the one who brings peace.
yada yada hi dharmasya
glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam srjamy aham (IV.7)
Whenever and wherever there is a decline in spirituality, O descendant of Bharata, at that
time I descend Myself (IV.7). This proclaims how God is actively involved in the affairs
of men. A good example of God’s intervention to establish peace and harmony in the
society can be seen in the Bhagavad-Gita at Chapter 4, Verses 1 to 3, where God says,
imam vivasvate yogam
proktavan aham avyayam
vivasvan manave praha
manur iksvakave ‘bravit
evam parampara-praptam
imam rajarsayo viduh
458 B. Satpathy

sa kaleneha mahata
yogo nastah parantapa
sa evayam maya te ‘dya
yogah proktah puratanah
bhakto ‘si me sakha ceti
rahasyam hy etad uttamam (IV.1,2,3)
“I instructed this imperishable science of yoga to the sun-god, Vivasvan, and Vivasvan
instructed it to Manu, the father of mankind, and Manu in turn instructed it to Iksvaku.
Thus handed down in succession the royal sages knew this (Karma-Yoga). The Karma-
Yoga was lost from this earth after a long time. Today I have described the same ancient
science to you, because you are my sincere devotee and friend. Karma-Yoga is a supreme
secret indeed.” (IV.1, 2, 3)
The principle of Karma Yoga was taught by the Lord Himself to Vivasvan for good
governance in the society. Therefore, it is of utmost importance for the transformational
leaders who wish to lead their team to a higher level of motivation through their personal
traits and relationships with followers. Transformational leadership is possible only
through the enhancement of spiritual knowledge, in eternal relationship with the God.
God is the peacemaker, and He desires to help men to settle their ever unrest mind just as
He did for Arjuna.

4.1 God is all powerful to resolve any conflict

People sometime feel hopeless to talk about their differences and also shy away from
peacekeepers to resolve their conflicts as because they feel that it is beyond anybody’s
control. In such desperate situations, we can look at the words that God said to Arjuna, in
order to convince him that God is all powerful to resolve any conflict: he says,
samo ‘ham sarva-bhutesu
na me dvesyo ‘sti na priyah
ye bhajanti tu mam bhaktya
mayi te tesu capy aham (IX.29)
“I am present equally in all beings. There is no one hateful or dear to Me. But, those who
worship Me with devotion, they are with Me and I am also with them.” (IX.29)
man-mana bhava mad-bhakto
mad-yaji mam namaskuru
mam evaisyasi yuktvaivam
atmanam mat-parayanah (IX.34)
man-mana bhava mad-bhakto
mad-yaji mam namaskuru
mam evaisyasi satyam te
pratijane priyo ‘si me (XVIII.65)
“Engage your mind always in thinking of Me, offer obeisance and worship Me. Being
completely absorbed in Me, surely you will come to Me.” (IX.34) “Fix your mind on Me,
be devoted to Me, bow down to Me, and you shall certainly reach Me. I promise you
because you are very dear to Me.” (XVIII.65)
isvarah sarva-bhutanam
 Spiritual intelligence from the Bhagavad-Gita 459

hrd-dese ‘rjuna tisthati

bhramayan sarva-bhutani
yantrarudhani mayaya (XVIII.61)
“The Supreme Lord is situated in everyone’s heart. 0 Arjuna, and is directing the
wanderings of all living entities.” (XVIII.61)
maya tatam idam sarvam
jagad avyakta-murtina
mat-sthani sarva-bhutani
na caham tesv avasthitah
na ca mat-sthani bhutani
pasya me yogam aisvaram
bhuta-bhrn na ca bhuta-stho
mamatma bhuta-bhavanah
yathakasa-sthito nityam
vayuh sarvatra-go mahan
tatha sarvani bhutani
mat-sthanity upadharaya (IX.4–6)
“This entire universe is pervaded by Me, the unmanifest Brahman. All beings depend on
(or remain in) Me (like a gold chain is made up of gold). I do not depend on them (IX.4).
From a Dvaitic or dualistic point of view, wave is created in the ocean but the presence of
ocean is not because of the waves and from the Advaitic or non-dualistic point of view,
the question of wave abiding in the ocean or the ocean abiding in the wave does not
arise, because there is no wave or ocean. It is water only. Similarly, everything is a
manifestation of Brahman only. And yet beings, in reality, do not remain in Me. Look at
the power of My divine mystery. Though the sustainer and creator of all beings, I do not
remain in them. For example mass and energy are different as well as non-different
(IX.5). Consider that all beings remain in Me (without any contact or without producing
any effect) as the mighty wind, moving everywhere, eternally remains in space.” (IX.6)
mamaivâmso jîva-loke
jîva-bhûtah sanâtanah
manah-sasthânîndriyâni
prakrti sthâni karsati (XV.7)
“The embodied soul in its own local existence is certainly an eternal part of Me, with the
mind as the sixth of the senses carried in its material position.” (XV.7)
na me parthasti kartavyam
trisu lokesu kincana
nanavaptam avaptavyam
varta eva ca karmani (III.22)
“O Arjuna, there is nothing in the three worlds (earth, heaven, and the upper regions) that
should be done by Me, nor there is anything unobtainable for Me, that I should obtain,
yet I engage in action.” (III.22)
God is capable of doing anything and for Him everything is available so faith in
God and in His great power, allows one to work in one’s adverse situation.
460 B. Satpathy

Lord Rama helped Ahilya, wife of Rishi Gautama to resolve a very personal conflict she
had with her husband. This is an example of Lord’s grace and how He resolves problems
faced by individuals who have faith on Him. Gautama was going to be made the next
Indra, the king of the heaven as a prize for his great penance so the incumbent Indra made
a plot to prevent Gautama becoming the next Indra. He came in disguise of Gautama and
made love with Ahilya and thus she lost her chastity. Gautama lost the chance of
becoming Indra as his wife was not chaste. Gautama cursed Ahilya for her infidelity and
she became a piece of rock until Lord Rama arrived and rescued her from that condition.
If God can help resolve a personal conflict of this nature, there is a hope that He can also
help us settle our conflicts as well.

5 Conflict resolutions, game theory and the Bhagavad-Gita

Game theory is a mathematical tool that takes into account the situations of conflict
and competition. The parties involved in the ‘game’ are called ‘players’. Every player
may have limited or unlimited number of choices and those choices are called
‘strategies’. The net result of the strategies that these players apply may come out to be a
loss, gain or even a draw. The managers in every organisation are playing games and
make decisions with an objective to gain as much as possible and to lose as little as
possible. Managers always want to give maximum benefit to their organisations but since
all the players engaged in the game have the motive to maximise their benefits, the idle
situations are either a draw or win–win situations for both the parties where the sum total
of the lose and gain comes to zero. In the figure below, the strategies that the managers
can apply to have a draw or to have a win–win situation are described taking the cue from
the Bhagavad-Gita. The failure of a game may be due to lack of sufficient number of
strategies in hand or fear to follow an unknown strategy (fear). Secondly, it may be due to
lack of understanding between the two parties where each one is obstinate to accept the
truth (lack of truthfulness and collaboration). Thirdly, it may be the lack of understanding
of the strategies that the other party is employing (selfish motives, lack of self-
confidence). For a win–win situation, the Bhagavad-Gita lays importance on courage,
truthfulness, collaboration, selflessness and self-confidence of the managers. This has
been described in details in the following sub-sections. The figure below shows the
matrix where win–win situation is created when the players have the virtues that are
listed above.

5.1 Courage and truthfulness

In Sanskrit Abhaya (Fearlessness), is considered to be one of the cardinal virtues.
“Fearlessness is the fruit of perfect Self Realization – that is, the recovery of non-duality
(Brihadaranyaka Upanishad 1.4.2)”. In every idol of Hindu God and Goddess, we find
the Abhaya mudra (hand gesture), betokening ‘fear not’, in which the fingers of the right
hand are raised and the palm faces forward. In the Bhagavad-Gita, Lord Krishna has
described the characteristics of a Saattvik personality and there fearlessness and
truthfulness figures in the list.
sri-bhagavan uvaca
abhayam sattva-samsuddhir
 Spiritual intelligence from the Bhagavad-Gita 461

jnana-yoga-vyavasthitih
danam damas ca yajnas ca
svadhyayas tapa arjavam
ahimsa satyam akrodhas
tyagah santir apaisunam
daya bhutesv aloluptvam
mardavam hrir acapalam
tejah ksama dhrtih saucam
adroho nati-manita
bhavanti sampadam daivim
abhijatasya bharata (XVI. 1-3)
Lord Krishna says, “Fearlessness (Abhaya), purity of heart, perseverance in the yoga of
knowledge, charity, sense restraint, sacrifice, study of the scriptures, austerity, honesty;
(XVI.01) Nonviolence, truthfulness, absence of anger, renunciation, equanimity,
abstaining from malicious talk, compassion for all creatures, freedom from greed,
gentleness, modesty, absence of fickleness; (XVI.02) Splendor, forgiveness, fortitude,
cleanliness, absence of malice, and absence of pride; these are the qualities of those
endowed with divine virtues, O Arjuna.” (XVI.03)

5.2 Collaboration and selflessness

yajnarthat karmano ‘nyatra
loko ‘yam karma-bandhanah
tad-artham karma kaunteya
mukta-sangah samacara
saha-yajnah prajah srstva
purovaca prajapatih
anena prasavisyadhvam
esa vo ‘stv ista-kama-dhuk
devan bhavayatanena
te deva bhavayantu vah
parasparam bhavayantah
sreyah param avapsyatha (III.09-11)
To lay importance on the benefits of collaboration for human existence in this world Lord
Krishna says, “Work other than those done as a selfless service binds human beings.
Therefore, be free from selfish attachment and do your duty efficiently for the good of
humanity (III.09)”. In the beginning of the creation, the Lord created human beings and
endowed them with a sense of sacrifice therefore Lord Krishna says, “By serving each
other you shall prosper and the sacrificial service shall fulfill all your desires (III.10)”.
“Nourish the Nature with selfless service, and it will nourish you. Thus nourishing one
another you shall attain the Supreme goal (III.11)”.

5.3 Self-confidence
The despondency of Arjuna in the first chapter of the Bhagavad-Gita is typically human.
Lord Krishna inspired Arjuna and changed his mind from a state of ‘laying down your
462 B. Satpathy

arms’ to one of righteous action, from the state of alienation, withdrawal or ‘anomie’
(French word) to a state of self-confidence and ultimately leading to the victory of
‘dharma’ (ethical action). According to the Bhagavad-Gita, self-confidence comes from
righteous action or ‘dharma’.
Arjuna uvaca
nasto mohah smrtir labdha
tvat-prasadan mayacyuta
sthito ‘smi gata-sandehah
karisye vacanam tava (XVIII.73)
Arjuna said: O Krishna, my illusion is now gone. I have regained my memory by Your
mercy, and I am now firm and free from doubt and am prepared to act according to Your
instructions (XVIII.73).
yatra yogesvarah krsno
yatra partho dhanur-dharah
tatra srir vijayo bhutir
dhruva nitir matir mama (XVIII.78)
The last verse of the Bhagavad-Gita is very important because it depicts the ultimate
divine theory of causality between the Wisdom and the Action. Lord Krishna represents
Wisdom and Arjuna is the doer who is motivated by Krishna to act righteously or follow
the dharma and the ultimate result is self-confidence in Arjuna. In the above verse
Sanjaya says, “Wherever is Krishna (Wisdom), the lord of Yoga; and wherever is Arjuna,
the archer (The righteous doer); there will be everlasting prosperity, victory, happiness,
and morality. This is my conviction (XVIII.78).”

I do not win I win

Courage/truthfulness
You
Surrender/agreement collaboration/selflessness/self-
win
confidence

Finding the
middle
ground

You
Pulling out
do not Violence and domination
Obstruction/disrupt
win

6 Conclusions

The main objective of this paper is to identify and address problems relating to conflict
resolution taking cue from the Bhagavad-Gita. It is hoped that practicing this wisdom can
resolve conflicting situations. Arguing in the same line with Ray (2008) and taking some
of the lines from his work, we may conclude as follows:
 Spiritual intelligence from the Bhagavad-Gita 463

1 The Bhagavad-Gita provides grounding in the facts or reality of universal

relationships existing between the person and his own mind, person with the society,
person with the Nature and the person with the Supreme Power; thus, a person
moves from positions which are dominated by self-concerns. One can recognise
the pervasiveness of generosity in one’s own life and the relative pettiness of being
over-concerned with one’s own needs and feelings thus enhancing one’s spiritual
intelligence.
2 The teachings of the Bhagavad-Gita can move conflict conversations beyond the
feeling realm. It does not dismiss or devalue emotional experience, but it breaks the
either-or kind of thinking so frequently found in conflict. Participants in a conflict
acquire a more multi-form understanding of the situation, seeing benefits and efforts
rather than just their own feelings and try to achieve a win-win situation.
3 The Bhagavad-Gita suggests a reorientation of a person’s reason for action. In place
of retribution, repayment or any other simplistic ‘clearing the slate’ thinking,
participants take a broader perspective where actions have impacts in many more
lives than previously appreciated. Whereas many conflict situations devolve into
questions of fairness or equity, the Bhagavad-Gita suggests the perspective of ‘what
needs to be done?’ According to the Bhagavad-Gita, conflict resolution is more than
‘zeroing out’ a transaction; it can be bringing about a web of spiritual relationship.

Acknowledgements

The author is grateful and acknowledges for the constructive and helpful comments of the
anonymous reviewers to upgrade the value of this paper to the international standard. The
author is also indebted to the editor of the journal for his kind support and timely action
to publish this piece of research work.

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