Thematic Topic

...................................................................................................................

ART FOR THE EXECUTIVE AND LEADERs ACCORDING TO THE

FOUR BRAHMA VIHARAS PRINCIPLE

Presented by Group 1

Presentation on Subject: 625 101 Tipitaka Studies

Lecturer: PM Nantakorn Piyabhani, Asst. Prof. Dr.
Presentation Date: 07 November 2022
 Group Presentation Members

1. PM Itslet Kittissalo (6501206018)

2. Steven Laiman (ID: 6501206014)

3. Mr. Tenzim Paksam (6501206004)

Master of Arts
(First Year, Buddhist Studies)
International Buddhist Studies Collage
Mahachulalongkornrajavidyalaya University
Contents
1. Introduction

2. The Meaning and Components of Brahma Vihara

3. The Application of Brahma Vihara for Executive

4. The Application of Brahma Vihara for Leader

5. The Four Brahma Vihara and Administration in Organization

6. Conclusion
 1. Introduction

• The lack of apathy among co-works and the administrators has been
the most concern. Since, the modern society has designed those
complex structures in the form of organizations and institutions, there
is always a ruler which manages everything. To run those
organizations successfully, knowing the art of rulers and
administrators is important. So, this is where the teaching of Buddha
takes its role in the form of Brahma Viharas. This was initially taught
not for the rulers or for the administrators, but we should be
intelligent to use such teachings in different field with the change in
our society and organization structure.
 1. Introduction
• The teaching of the Buddha was never aimed for the wellbeing of this life, it
is always focused on the better next, Nirvana (escaping from the cyclic of life
and death) and the enlightenment, achieving Buddhahood. But, the side
effect or the by-product in the language is always there for this life. This
Brahma Vihara was taught not to go transcendent or to achieve the
complete Buddhahood, rather for the betterment of next life and Buddha
still focused on the benefits for this life.
• So, now we can see the what Brahma vihara is in the contest of the modern
society and how it can be use in the present modern society structures.
Every structure we create is an art which needs to be systemically placed
whether is it a physical structure or an organization hierarchy structure. The
ruler or the administrator must function with utmost intelligence and apathy.
Here, we focus more on the apathy or the emotion aspect of functioning.
 2. The Meaning of Brahma Vihara

• The word Brahma literally means a noble person, the creator, holy.
• The word Vihara means to bring the Dharma into the mind.
• Brahma Vihara is a virtue that makes one who practices it becomes
noble and dwelling place of goodness and happiness.
• The word "Brahma vihara" means Dhamma which is the dwelling
place of Brahma. By adhering to the principles one can live happily
with others by with the view that human beings can be noble only if
they have virtue.
• Brahma Vihara refers to the principle of the mind to live with noble
and purity like Brahma. It is the guideline for to practice of the ruler
and coexistence with others.
 The Components of Brahma Vihara

Mettā Karuṇā Muditā Upekkhā

is affection, Is compassion Is rejoiced in is neutrality

the desire to which is others’ toward
have wishing happiness suffering or
happiness for others to be happiness of
others free of others by not
suffering. inclining
towards likes
and dislikes.
 The Parable of Brahma Vihara

(Upekkha)
Child of working age
(Mudita)(
Teenager

(Karuna)
(Metta) Sick Child
Young Child

A mother wishes for her first child to grow up with care

(Metta), wishing for a sick child to be healed and healthy with
care (Karuna). Having a desire to appreciate the brightness of a
life full of ambitions of a teenager with concern (mudita) and
finally desire to appreciate the achievements of the eldest in
working age from afar with concern (Upekkha).
 (1) Mettā
• The word Metta is a Pali word meaning love, derived from the word “mitta”
meaning friend. A commentary has defined Metta as possible by support
characteristic which brings benefits from support to get rid of vengeance.
Therefore, we can see that this is the feeling of a mother and companions to
their children or friends, because of mothers or comrades, these are all desire for
people or beings that are related to one another happiness, prosperous and
experiencing only what is beneficial and hence it named mitta.
• Metta means the desire for others to be happy. Happiness is something that
everyone desires. Happiness can occur both physically and mentally. For
example, happiness arises from having wealth, happiness arises from spending
wealth for consumption, happiness arises from not being in debt and happiness
arises caused by work without punishment, etc. The nature of mercy is that one
should create a feeling of control over your emotions throughout the day. One
can have mercy on a friend who is born, grows old, gets sick, and passes away
will not cause trouble for all beings, the suffering he has.
 (2) Karuṇā
• The word Karuna is a Pali word meaning compassion. The root of the
vocabulary is “Kara”, meaning “Karana” (doing). Therefore, Karuna
means compassion, wishing others to be free from suffering and
various difficulties. When meeting people who are suffering, they
cannot remain silent and have a feeling of sadness, and an uneasy
desire to help. In the commentary, Karuna means It is liberated from
suffering to be not patient with the suffering of others, it can be said
that Karuna means compassion desire to help others, and wish for
others who are suffering to escape from suffering and it can be done
both physically and verbally.
• Karuna means the desire for others to be free from suffering. Suffering
is something that comes to encroach upon caused physical discomfort,
mental discomfort and arising from factors many things together.
 (3) Muditā
• The word Mudita is a Pali word meaning "rejoice", derived from the
word muta, meaning enjoyment, pleasure. Mudita is the rejoicing of
the happiness of the accomplishments of others, free from envy, the
nature full of goodwill which is charitable. In the commentary has
defined that Mudita was delighted by its nature. has no envy There is
no elimination of uneasiness as a result.
• Mudita means joy when others are good. The word "good" here
means being happy or having progress rejoicing when others are
doing well means the desire for others to be happy more and more
progress. There is no envy in mind, jealousy is unease, anger, and
distraction, which often When we see others better than ourselves,
we have to train ourselves to have Mudita because it will create
goodwill and friendship with others easily and deeply.
 (4) Upekkhā
• The word upekkha is a Pali word meaning indifference, neutrality, it is derived
from "upa" and "ikkha" meaning dassana (see, look). In the commentary has
defined that Upekkha is characterized by a neutral state in all beings, there is
peace, sorrow, and ecstasy appearing. Upekkha means indifference, that is,
not trying to seek happiness and not trying to help others out of suffering,
and does not delight with others by looking at the situation with wisdom.
• Upekkha means knowing how to be passive, be in neutral because it
considers that whoever does good gets good and, whoever does evil get evil
according to the law of karma that is whoever did what would respond to
back the person who did the action. When we see someone who has
received the result of karma is a punishable way, we should not be happy or
think about aggravating him in the matter it happens. We should have a good
desire were an effort to help others out of suffering in the right manner
according to the law.
 Upekkha is that for one who has
Metta is the way to purity for much greed.
one who has much ill will.
Upekkha, attention to
Metta, attention bringing to unconcern, that is to say,
beings welfare impartial neutrality

Karuna is that for one who has Mudita is that for one who has
much cruelty much aversion

Karuna, attention to removing Mudita, attention to being glad

suffering of others. at other’s success
 3. The Application of Brahma Vihara for Executive

• An executive is a person who is officially responsible for

supporting the efforts of others, or a person who has a
formal responsibility to support the work efforts of others
or to inspire people within the organization to work
towards the objectives or goals of the organization set up
to achieve efficiency and the most effective.
In modern organizations,
executives will be assigned the role of
coordinator, Instructor (Coach), or Team
leader.
Organizational administration, (especially large organizations), can be
classified into three levels:
1 Top-Level Managers or Strategic Managers
2 Mid-level executives or tactical executives
3 Frontline Managers or Operational Managers
According to Henry
Mintzberg (1980), The
management roles of
executives can be grouped
into 3 categories and 10 roles
 3. The Application of Brahma Vihara for Executive

• When we have understood the principle of Brahma vihara principle,

that is, knowing how to use love, compassion, delight, and
indifference to others.
• the next step, we will study how administrators can use the principle
of Brahma Vihara?
 3. The Application of Brahma Vihara for Executive

• Brahma Vihara is also an example of Dharma that can be applied to

rulers, leaders, and supervisor of various units. Because the four
Brahma Vihara principles are useful to manage the organization and
personnel, in addition to making everyone work together efficiently
and happily, it also helps to create a good atmosphere in the
workplace.
• From the study of roles and duties of executives, this involves
stakeholders with many groups of the organization, whether they are
subordinates or employees in the department, executives at the same
level, executives at higher levels customers or service recipients.
 3. The Application of Brahma Vihara for Executive

The Brahma Vihara for executives is that the executive may be the leader in an
agency or workgroup may be senior executives, middle executives or senior
executives in the organization, the user is a user of the four dharmas,
consisting of Metta, Karuna, Mudita, and Upekkha should be applied to those
related to the organization or to those who are stakeholders that
organization. Whether it is employees in the department or executives at the
same level or executives at a higher level to customers or service recipients by
expressing both actions and words. Especially using the principle of Brahma
Vihara must produce administrative results, namely customer satisfaction,
that is, must have mercy, kindness, or good wishes for service users, want
customers to be free from suffering caused bad service, no quality to achieve
efficiency and effectiveness of principles applied in management. Executives
must apply principles to suit different groups of people according to their
relationships for the executives to achieve the goals of the organization.
 The Application of Upekkhā as a Primary Principle of Administration

• The application of the Brahma vihara Dharma in the work of the

administrators should start with the management idea by using
upekkha as the principle of administration.
• Because upekkha is a matter of wisdom.
• Upekkha, which means indifferent, here, indifference is not letting go
of all problems or not caring about things because if you let go or do
not pay attention to duties. It cannot be called work or is call another
that neglect duty because of being an organization executive,
something that must be kept in mind for entering the position is
efficiency and efficiency organizational effect.
 The Application of Upekkha as a Primary Principle of Administration

• As a professional manager, one must realize that others are expected

the arrival of executives who will lead the organization out of the
crisis, grow the organization, strengthen it, and have a secure future.
Everyone in the organization has the morale and strength to work.
Able to entrust their whole life to their future, but here, Upekkha
means neutrality, normal, unbiased with love and hate towards
anyone. It will not cause division of parties, divisions, will not cause
flattery in the organization, and more importantly, will not help those
who do wrong.
 The Application of Upekkha as a Primary Principle of Administration

• Besides the neutral no more inclined to others, being neutral, not self-
inflected is important for all executives which will normalize the mind
from everything able to look at things with neutral eyes, ignore things
that should be ignored, consisting of indifference from passion,
indifference from attachment, indifference from prejudice, it gives rise
to the important qualities of executives from the principle of
Upekkha.
 The Application of Upekkha as a Primary Principle of Administration

• Indifference from passion will make the administrators free from all
greed, hatred, and delusion making them virtuous people with the
idea that passion causes a blocking of perception a misunderstanding
of things that go beyond the norm, and negative thinking arises in
looking at things.
• Indifference from attachment will make the executives free from all
attachment and will cause concentration or consciousness with the
idea that executives come to wear the mask in the executive position
only for a certain period, not forever.
• Indifference to prejudice will cause the executives to be freed from all
attachment blockages, which will occur wisdom in work.
 The Application of Mudita to Built Human Relationship and Coordination

• Building human relations and coordination here. It is an application

for executives together and subordinates. The principle of Brahma
vihara Dharma used is Mudita or Rejoicing with others among the
executives themselves residing in the same organization may refer to
the heads of different departments to the director of the department.
The executives have their own subordinates in command and
management resources. But working in an organization is necessary
where the executives of different departments must work together
for the goals of the organization as a whole. When different people
are executives being a leader in one's team, the birth of stubbornness
(Ditty mana) in oneself is inevitable until causing envy in the
organization but across departments.
 The Application of Mudita to Built Human Relationship and Coordination

• In the case of subordinates, there will be a minority of subordinates' envy. But it

is often seen in many cases, which is to snatch the work of subordinates as their
own caused by seeing the subordinates have more abilities which cause fear and
thought is afraid that he will progress or replace himself, caused thought of
being envious of others causing bias in the mind.
• These wrong views (Mitca Ihitti) create distrust of each other, trust each other,
destroy relationships in the organization cause problems in coordination
working together, building a team, and applying mudita in this time. This is to
reduce the jealousy in one's own mind, which most society will have problems
in this regard most. When he saw others doing well, jealousy arose in his heart.
Whether it's gaining favor, promotion, successful working received praise from
higher level supervisors Including other personal matters that affect working
together.
 The Application of Karuna as Responsibility towards stakeholders

• Modern organization management have stakeholders in the organization

include shareholders, executive boards, employees, as well as customers.
Responsibility towards stakeholders here means responsibility to shareholders
or business owners, the board of directors, as well as to higher-level executives
and customers who receive services as the main principle. Brahma vihara
Dharma that is used is Karuna, which is compassion or wanting others to be
free from suffering. Because of the responsibilities towards business owner
refers to those who invest in business operations and have trust in the
executive to use the ability to make the business operation results with profit
from investments. All this trust and expectation as a prescription compensation
for executives sits in high numbers, while many organizations agree to give
corporate shares to attract excellent skill executives to joint with work. This
responsibility is wanting to see shareholders free from the misery of losing.
 The Application of Karuna as Responsibility towards stakeholders

• For customers or service recipients who are expecting from the

purchase of the organization's services to reduce problems or
discomfort that was the suffering he suffered. Producing good
products and services to come out to meet the needs for customers is
the responsibility of the organization. That is the role of executives to
plan, operate, control and, supervise the production of quality
products and services as well as investing invent innovations and new
products that are modernized for customers to keep up with the
changes of the world.
 The Application of Metta in Personnel Management
• Personnel management is the most difficult task of administrative
duties because people come with different mind-set, different
tradition, race and language enter organizations. When they come
together, everyone needs executives who have good leadership
equalities and proper judgements. The principle of Brahma Vihara
Dharma that is suitable for applying in human resource
management is Metta or love, wanting to see others happy,
prosperous, and experiencing only useful things. It is the normal love
that civilized people have for each other. Show of love or mercy can
manifest both actions and words for others can see the love and care
that we have.
 The Application of Metta in Personnel Management

• Personnel management only uses Metta but doesn't use Karuna to mean
compassion or wanting others to be free from suffering because using
compassion can cause problems for the organization.
• When bringing Karuna to use in personnel management from recruiting,
selecting, and appointing personnel as well as giving punishment or
considering the merits and preferences that the executives will not be able to
use Karuna in this situation is strictly prohibited because executive duties are
responsible for the organization to achieve the set goals and effectiveness
effectively, so the organization needs qualified personnel suitable for the
position, the recruitment of inferior people simply because they have pity on
the person or their acquaintance is considered inappropriate because
employment has to pay wages or salary it is the company's money paid, not
the executive's money.
 Buddhist Work Efficiency Development

The development of work efficiency can be divided into 2 areas:

The first aspect is the development of organizational efficiency, that
aims to develop the efficiency overall of the agency.
The second aspect is the development of the work efficiency of
personnel focusing on personal development.
the Dharma principles have been applied to work more efficiently. The
first aspect is to develop the efficiency of the organization's work lead
the management of the organization according to the 5 principles of
management, (POSDC) 1) Planning 2) Organizing 3) Staffing is personnel
management 4) Directing, and 5) Controlling.
 Planning
P “Wander forth, O bhikkhus, for the welfare of the multitude, for the happiness of the multitude, out of compassion
for the world, for the good, welfare, and happiness of devas and humans. Let not two go the same way. “

Organizing
“It is like some great rivers, namely the Ganges, Yamuna, Aciravati, Soraphu, and Mahi, which reach the ocean and
O neglects the former name and clan even though the oceans are considered to be the same, these four castes are
kings, Brahmins, Physicians, Stun, as well, leaving the house of ordination as a monk in the Dharma Vinaya
proclaimed by the tathagata and gave up former name which assumes the same Sakya monk."

Staffing
S Suppressing people who should be suppressed, praise who should be praised

Directing
D The Dharma and Vinaya that we have already demonstrated and commandment will be your prophet when we pass
away

Controlling
C Reverend I pray to the monks because to see, to hear, or because of doubt, may you have kindly admonition me,
when I see that I have made a mistake, I will correct myself.
 Buddhist Work Efficiency Development

The second aspect is the development of the work efficiency of

personnel. Developing workers to have efficiency with Buddhism.
Buddhist work efficiency development relates to valuable Buddhist
principles in the globalization era or the current capitalist era modern
management they returned to review. The academic role of modern
management is whether it is still the only way that effective
management must meet competitive capitalism and make a profit or
achievement of the objectives of the organization alone modern
management. What is still lacking in the abstract that relates human
beings to living together?
 4. The Application of Brahma Vihara for Leader

• A leader means a person who is the head of an organization or a group

which has the authority over others within the organization has the
power to direct, plan, advise, direct or practice, and can lead a group or
organization toward its objectives or to its intended goals.
• Leaders are one of the most important factors for the success of the
organization because leaders have a duty and direct responsibility to
plan care orders and control personnel of various operational
organizations to achieve the goal and the objectives set, the problem of
interest to scholars and the general public is that How do leaders or
how to lead so that their subordinates or their followers are committed
to their work and dedicated to their abilities and try to get the job done
wholeheartedly.
 4. The Application of Brahma Vihara for Leader

Leaders can be categorized into two different characteristics:

1. The transactional leader is a leader who motivates subordinates to
perform at the expected level by recognizing the responsibility in the
work clarity in work goals confidence in working to achieve the desired
goals understanding the connection between the needs and rewards
that will be met and the achievement of work. Another leadership style
is a change leader.
2. A transformational leader motivates individuals to exceed their
normal expectations. Focusing on broad tasks with the interest that
arises within oneself. Focus on achieving a high level of demand, such
as the success of a job more than low demand.
 4. The Application of Brahma Vihara for Leader

An example of the four Brahma Viharas that are used as dharma for
administration as follows:
1. Metta: The head takes care of and supports the work of the subordinates.
Advising with kindness and good wishes, creating a happy working
atmosphere.
2. Karuna: If the work encounters obstacles the boss should ask questions, and
suggest solutions do not let subordinates solve problems alone.
3. Mudita: When subordinates are successful in their work or various matters
give congratulations should be sincere in order for the subordinates to see
their concern for them.
4. Upekkha: Knowing how to be neutral not taking sides to achieve fair
management, unbiased, and provide equal assistance.
The differences between leaders and executives
 5. Four Brahma Viharas and Administration in Organization

• The “executives” who have to take care of the suffering and happiness
of personnel in the organization must have 4 Brahma Viharas as
principle in the management of the organization. For example;
• When “executives” have Metta and Karuna towards personnel within
the organization, namely, they wish for personnel in the organization
to be happy and free from suffering, is the desire for personnel within
the organization to work in a safe environment not life-threatening
will focus on the implementation of the occupational health and
safety management system and environmental management is used
in the organization seriously without seeing that it is an expense that
is a burden on business operations.
 5. Four Brahma Viharas and Administration in Organization

• The fact that the "executives" have Mudita will be pleased with the
better life in the workplace of the personnel in the organization.
Without feeling dissatisfied with the good things that employees in
the organization will receive. or do not have the feeling of not
wanting to make employees in the organization have a better life or
there is no goodwill when found that personnel in the organization
have free time from work is not working.
 5. Four Brahma Viharas and Administration in Organization

• The Upekkha of "executives" means that if personnel in the

organization are found not to comply with safety measures, it will be
considered that personnel in the organization will be harmed by
violating safety measures. but did not let him be harmed by that
action. There is also a good desire to try to do whatever it takes to
keep the personnel in the organization out of the chance of being
harmed. and find ways for personnel in the organization to follow
safety measures in the end It's not that I don't pay attention to see
that there are safety measures, but I don't follow them myself. It's
something that can't be helped.
 5. Four Brahma Viharas and Administration in Organization

• The person who is the "leader" has to take care of the suffering and
happiness of the "subordinates" and therefore must have four
Brahma Viharas as dharma in mind as well.
• Therefore, the "leader" must have mercy and kindness towards the
subordinates by taking care of the "subordinates" as if they were a
member of the family and must have been kind to "subordinates", not
just for work, but to make "subordinates" happy with their work and
work to the best of their ability. Because doing work well must consist
of “Three H :
 5. Four Brahma Viharas and Administration in Organization

The Three H
Head is thinking of improving the better work that makes it better more
efficient.
Hand is the act of doing what has been thought of.
Heart is to work with the heart. which is the heart that must be
nurtured with love, is love the work that you do, and love to work well.
 5. Four Brahma Viharas and Administration in Organization

• Having Karuna to "subordinates" by not making "subordinates" suffer

from having to work with unkind "leaders" such as being angry
tantrums scold without listening to reason speak insults cause
disgrace to the public vulgar language using words to suppress abuse
the power of the mind There is a word of destruction as a weapon of
the body, any promise to others that the work can be completed in a
limited time by the "subordinate" is responsible, but the "leader" is
not responsible.
 5. Four Brahma Viharas and Administration in Organization

There is Mudita with the "subordinates" by congratulating the success

of the subordinates and encouraging the "subordinates" to progress
without prejudice and not envy, fearing that "subordinates" will be
better than themselves This is a wrong idea because if "subordinates"
can't perform as well as those who are "leaders", the "leaders" cannot
progress beyond what they are because "subordinates" are unable to
step up replace the "leader" to allow the "leader" to move on.
 5. Four Brahma Viharas and Administration in Organization

• There is Upekkha with "subordinates". When subordinates encounter

obstacles in any work, they will help to overcome obstacles not
aggravated by unfair punishment punished without reason, or
punished for having power in their hands.
 5. Four Brahma Viharas and Administration in Organization

• A person who is a “leader” must not be mistaken in thinking that he is

a “master” in order not to be narcissistic about himself as the
“master” of “subordinates” and misunderstand that “subordinates”
are “servants. how to run it? at any time, regardless of the personal
time of the “subordinates” and do not fall into thinking that they are
"Commander" in order not to act as a person who commands and
orders "subordinates" to do as ordered in every matter, regardless of
whether such things are legal or not, because they see that
"subordinates" are "people who under his command”, the one under
command is commanded to do whatever he wants, whether it is
righteous or not.
 Conclusion

As every aspect of our life need two most important things (wisdom
and method) to function the best at every level or to achieve
something from the lowest job in the society to the full enlightenment,
we need to have these two tools at the highest level to function
efficiently. Buddhism has always focus on both wisdom aspect in the
path of the truth and method aspect in the form of four Brahma vihara
which in fact, we have seen these can be used even in a complex
organization. So, we should focus and imply more on such tools which
we can find in Buddhism in the modern society to minimize the
conflicts and to function at the best level.
 ～ SĀDHU ～
Thank You For Your Listening