Lecture -5 BUSINESS ETHICS & VALUES MBS 106 UNIT - 1

Transcription

1 Lecture -5 BUSINESS ETHICS & VALUES MBS 106 UNIT - 1

2 Jain & Buddhist Ethics Principles of Jainism and ethics Principles of Buddhism and application in ethical dilemmas

3 Jainism

4 Jain literature is classified in two major categories: Agam or Canonical Literature (Agam Sutras) Lord Mahavir's preaching was orally compiled into many texts (Sutras) by his disciples. Collectively these texts are called Jain canonical or Agam literature. Jain religion does not have one sacred book like the Bible or Koran, but it has many books compiled by several Gandharas and Srut-kevalis during 150 years after Lord Mahavir's nirvana (death). They are written in the Ardha-magadhi Prakrit language. Non-agam Literature Non-agam literature consists of commentary and explanation of Agam literature, and independent works, compiled by ascetics and scholars. They are written in many languages such as Prakrit, Sanskrit, Apabhramsa, Old Marathi, Rajasthani, Gujarati, Hindi, Kannad, Tamil, German, and English.

5 Shravak Dharma Jainism is a religion of self reliance ( shraman). It believes in self endeavour as a means of self elevation. This can be done in the following ways : 1. Dev Puja - prayer 2. Guru Upasna- devotion 3. Swadhyaya- self study 4. Sayyam- self control 5. Tapa- austerities 6. Daan - charity 7. Bhojan - vegetarianism 8. Paani- abstinence

6 Rationality Jainism is not a system of laws and prescription but shravak is supposed to read scriptures, experiment,and practice and based on perception, reason and rationality to bring about transformation of soul. Equanimity and peace and happiness is the result.

7 Ethos of Jainism The purpose of Jain dharma is to undo the negative effects of karma through mental and physical purification. This process leads to liberation accompanied by a great natural inner peace. It seeks to release the soul from the round of rebirth, and to liberate spirit from matter.

8 Moksa is release from: Ajeev- matter Attraction of Karmic particles- Aashrav Bondage- Bandha Stoppage of Karmic particles- Samvar Shedding of karmic particles Nirjara

9 Moksa depends upon : Activities of body, speech and mind( Yoga) that cause the influx of karmic matter towards the jeeva (soul). Duration, intensity and fruition of karmic particles on the soul depends upon four passions ( Kashaaya) anger, pride, intrigue and greed.

10 Understanding Karma Jain theory of karma is more sophisticated than as you sow you reap philosophy It is not the action but also ones emotional states ( thoughts feelings and passions) that determine the kind of karma accumulated by the soul. Consequences ( fruition) of karma can be modified by regulating the emotional states leading to modification in past and present karmas.

11 LESHYA In Jainism, there is a great deal of importance given to the leshya. Leshya refers to the state of mind and our activities reflect the state of our mind.

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13 Sources of Sin 1.Violence (Pranatipata) 2.Arrogance (Maan) 3.Accusation (Abhyakhyan) 2.Untruth (Mrushavada) 4.Deceit (Maya) 5.Gossip (Paishunya) 3.Theft (Adattadan) 6.Greed (Lobh) 7.Criticism (Parparivada) 8.Unchaste (Maithun) 9. Attachment (Raag) 10.Liking & Disliking (Rati-arati) 11.Possessiveness (Parigraha) 12.Hatred (Dwesh) 13.Malice (Maya-mrushavada) 6.Anger (Krodh) 14.Quarreling (Kalah) 15.Wrong Belief (Mithya-darshan)

14 Bhavna It is not only the action but also the intention behind the action that results in the accumulation of Karma. To make room for pure thoughts, and to drive out the evil ones, Jainism recommends to reflect or meditate the following twelve thoughts or Bhavnas.

15 BHAVANA 1. Anitya -Impermanence of the world 2. Asarana-No one provides protection 3. Samsara-No permanent relationship in universe 4. Ekatva-Solitude of the soul 5. Anyatva-Separateness 6. Asuci-Impureness of the body 7. Asrava- Influx of karma 1. Samvara-Stoppage of influx of karma 2. Nirjara-Shedding of karma 3. Loka-Transitoryness of universe 4. Bodhi-durlabha-Attainability of right faith, knowledge& conduct 5. Dharma Unattainability of true preceptor, scriptures, and religion

16 Bhavna or Virtues Jainism also lays emphasis on the following four bhavanas : Maitri Bhavana(Thinking of being a Friend) Pramod Bhavana(Thinking of Appreciation) Karuna Bhavana(Thinking of Compassion) Madhyastha Bhavana(Thinking to stay neutral or uninvolved)

17 AnuVrat: 5 VOWS Ahimsa: non-violence (do not harm others) Satya: truth (do not lie) Achaurya: non-stealing Brahmacharya: celibacy & chastity Aparigraha: non-attachment/non-ownership (poverty)

18 Varta for Householders GUNAVRAT is meant for limiting needless activities and accumulations. ANARTHADAND promotes conservation of environment and natural resources.

19 Business Ethics Jainism supports wealth creation but not at the cost of increasing bondage of soul with karmas. Not at the cost of the environment and natural resources With the aim towards moderation, and purity

20 These principals can be translated as freedom from antitrust, aggrandizement, monopolistic and exploitative market economy.

21 BUDDHIST ETHICS

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23 History Buddha was born as Siddhartha Gautama, a prince of the Sakya tribe of Nepal, (located at the foothills of the Himalayas inside present day Nepal) approximately in 563 BC in the Kshatriya caste. His father was King Shuddhodana, who belonged to the Gautama clan and his mother was Queen Maya At sixteen, Siddhartha married Princess Yasodhara and had a son named Rahula. They lived in luxury in palaces built for them by the king.

24 Search At the age of twenty-nine accompanied by his charioteer, Channa, Siddhartha visited the city four times and experienced what Buddhists refer to as the Four Sights. An old man leaning on a staff, his body broken by life. A sick man lying by the roadside. A corpse being prepared for cremation An ascetic Hindu monk who practiced self-denial. His head was shaven, he wore a tattered yellow robe and was holding a bowl

25 The last image troubled Siddhartha and so he asked his charioteer, Channa for the meaning of this sighting and he answered: This is a man living the homeless life in order to seek the answer to life s riddle. Siddhartha was thus inspired to seek a spiritual solution to problems that plague human life. The same night, he left the palace and became a homeless beggar.

26 SPIRITUAL JOURNEY Siddhartha became a wandering seeker of spiritual knowledge. His first teacher taught him to meditate and attain a state of deep trance. The experience was positive but did not produce the results he sought. Next, he tried controlled breathing(retaining one s breath for increasing longer intervals). This only resulted in headaches. He the began to reduce his food intake to just one grain of rice a day. He became ill and emaciated ans hence abandoned this type of asceticism (self-denial) realizing that extremes of any kind are not productive.

27 Realization Life of complete self-denial is as unsatisfactory as the overindulgent life he once practiced in the palace. The best path is the Middle Way, the course between both extremes

28 ENLIGHTENMENT Siddhartha began to eat again.one day he was sitting under a bodhi tree mediating when he entered into a higher state of consciousness and became aware of all of his previous lives. He saw death and rebirth of all types of beings as a consequence of their good and bad deeds (karma); good deeds resulted in a better life in the next rebirth, while bad deeds brought unpleasantness. By attaining enlightenment, Siddhartha experienced the end of suffering and was released from the endless cycle of rebirth; he had successfully attained perfect wisdom and absolute peace. Siddhartha stayed in this state of enlightenment for seven days (or seven weeks, according to other versions), pondering his future. Afterwards, he decided to publicize his teachings and ideas about the nature of reality and the laws of the universe/

29 Spread of Buddhism He wandered the plains of north-eastern India for 45 years more, teaching the path or Dharma (ultimate and transcendent truth utterly beyond worldly things) Around him he developed a community or Sangha of monks and, later, nuns, drawn from every tribe and caste, devoted to practicing this path. When he was eighty years old and in poor health, Buddha declared that the dharma together with the rules of monastic life, would be the people s spiritual guide upon his death. Buddha believed that each person should decide, for themselves, which teachings to follow, based on personal evaluation and that ultimately, each person is responsible for his/her own salvation.

30 THE FOUR NOBLE TRUTHS 1. Dukkha - Life is suffering 2. Tanha - Suffering is due to attachment 3. Nirvana - Attachment can be overcome 4. The Noble Eightfold Path - There is a path (Middle Path) for accomplishing this- a solution to bring suffering to an end

31 THE FIRST NOBLE TRUTH Life is painful (dukkha) : du -difficult, kha- to endure)- Now this, O monks, is the noble truth of pain: birth is painful, old age is painful, sickness is painful, death is painful, sorrow, lamentation, dejection, and despair are painful. Contact with unpleasant things is painful, not getting what one wishes is painful.

32 THE SECOND NOBLE TRUTH Desire (tanha) causes pain - Tanha --- thirst craving attachment Now this, O monks, is the noble truth of the cause of pain that craving which leads to rebirth, combined with pleasure and lust : craving for passion, the craving for existence, the craving for non-existence. It refers to craving for private fulfillment, never ending desire: better cars, better houses etc.

33 THE THIRD NOBLE TRUTH Eliminating desire can eliminate pain Now this, O monks, is the noble truth of the cessation of pain: the cessation without a remainder of that craving, abandonment, forsaking, release, nonattachment.

34 THE FOURTH NOBLE TRUTH The Eightfold Noble Path (the Middle Way) eliminates desire by engaging in Right : 1. Thought 2. Intention 3. Speech 4. Conduct 5. Livelihood 6. Effort 7. Concentration 8. Meditation

35 The Buddhist Moral Code- Panch sila 1. I undertake to abstain from harming living beings 2. I undertake to abstain from taking what is not given 3. I undertake to abstain from sexual misconduct 4. I undertake to abstain from false speech 5. I undertake to abstain from intoxicating drugs or drink

36 The First Precept: 'I undertake to abstain from harming living beings' There is a hierarchy involved in this. To kill a human being is a worse action morally than killing an animal. Killing an animal is seen to be more severe than killing an insect. The Buddhist perspective is that all beings feel pain and suffering, and value their individual existence. Killing animals, even for food, is also something the Buddha urged his followers not to do. This does not mean that Buddhists are all necessarily vegetarian. The Buddha allowed his monks to eat meat as long as the animal had not been specifically killed for them.

37 The Second Precept: I undertake to abstain from taking what is not given The Buddha asks us not to steal from others encourages respect for other's belongings and property. Instead of appropriating what is not given, the Buddha urges his followers to practice generosity and to share what one has with others. Dana is a quality highly regarded in Buddhism.

38 The Third Precept: I undertake to abstain from sexual misconduct In Buddhism, monks and nuns live a celibate life. Lay Buddhists, however, have the freedom to have sexual relationships and to marry. In a modern context, sexual misconduct would cover : sex with animals, minors, other people's partners, and prostitutes. It would also include casual sex and sexual assault. The basic moral guideline with sexual activity is that if it brings harm to oneself and/or others then it is to be avoided. In partnerships and marriage, the Buddha encourages mutual respect and fidelity.

39 The Fourth Precept: I undertake to abstain from false speech The Buddha fully understood the importance of speech, its potential for effecting good or ill. He compared speech to a treasure which should be uttered at the right moment and be moderate and full of sense. He urged his followers to always speak the truth, and to avoid deception and falsehood.

40 The Fifth Precept: I undertake to abstain from intoxicating drugs or drink Buddhist practice is about keeping the mind clear and aware. Alcoholic drinks and recreational drugs cloud the mind and impair judgment. In practice, some Buddhists do drink alcohol but would be guided by the principle of moderation. Medicinal drugs are acceptable

41 Ethical Dilemmas-1 Is war the ultimate option to solve conflicts between nations?

42 Mahatma Gandhi used Ahimsa ( non violence) to free India from British domination. The Buddhist and Jain view would be negotiation and dialogue to solve problems.

43 Ethical Dilemma-2 Should Abortion be legalized?

44 Traditional Buddhism would not legalize it as it is against life. Dalai Lama says abortion is negative but the decision should consider the circumstances.

45 Ethical Dilemma-3 Is capital punishment ethical?

46 Buddhist groups issue almost a blanket decree against Buddhist soldiers, police officers or farmers. Secular countries like Japan, Korea and Taiwan take anti death penalty stance. While in Thailand, Srilanka and Bhutan where Buddhism is a strong influence the opposite is true.

47 Should Euthanasia be made legal?

48 Buddhist view is in caring for the terminally ill, no one should subject a patient to treatment designed to bring on death faster than it would be if the disease were allowed to simplly run its course

49 Does Buddhism disallow Vegetarianism?

50 Buddhism in principle treats killing animals wrong. Buddha however declared : meat should not be eaten under three circumstances: when it seen, or heard or suspected that living being has been purposefully slaughtered for the eater. But when it is not seen, or heard or suspected that living being has been purposefully slaughtered for the eater it can be eaten.