Abstract
This chapter presents the teachings of the Bhagavad Gı̄tā regarding karma yoga, the path of enlightened action, and its application to leadership. The words karma and yoga have become a regular part of everyday discourse in the West, and this chapter proposes to contribute to the understanding of these ubiquitous terms. In this chapter, we will also focus on the path of detached action as a framework for performing selfless service. Many scholars and practitioners believe that the philosophy of disinterested selfless action, niṣkāma karma, is the most distinctive contribution of the Gı̄tā to the field of practical spirituality. It is perhaps true that nowhere else is the doctrine of disciplined action enunciated with such clarity and granularity as it is in the Bhagavad Gı̄tā. This path of enlightened action is explored in great depth as an alchemy of sage-hood, the realization of one’s Highest Self.
The universality and pervasiveness of action in human life is a veritable fact—nobody can remain action-less even for a moment. Indian philosophy postulates that all actions performed with the desire for self-referent results cause bondage. If we cannot remain without performing actions and all self-centered actions lead to bondage, is there a way out of this relentless cycle of action and reaction? This chapter presents the Gı̄tā’s well-ascertained answer to this enigmatic question. This chapter also briefly discusses the law of karma, since a proper understanding of karma yoga also assumes a clear grasp of the operation of this inexorable law, as conceived within the framework of the Indian spiritual paradigm. The doctrine of karma is far more complex than its popular characterization: “What goes around comes around.”
This is a preview of subscription content, log in via an institution to check access.
Access this chapter
Tax calculation will be finalised at checkout
Purchases are for personal use only
Notes
- 1.
In a 1977 lecture in California, writes Jim Dreaver, who was present at the talk, “Part-way through this particular talk Krishnamurti suddenly paused, leaned forward and said, surprisingly, ‘Do you want to know what my secret is?’ There was a silence. Then he said in a soft, almost shy voice: ‘You see, I don’t mind what happens.’” See Jim Dreaver, A Krishnamurti Story, “Do you want to know what my secret is?”—Release Attachment to Outcomes. Emphasis added. Retrieved September 3, 2017: https://scottfree2b.wordpress.com/category/j-krishnamurti/
Krishnamurti is pointing out a deep psychological truth: Problems are problems because thinking—minding—makes it so. Freedom lies in choosing not to mind the mind.
- 2.
Surprisingly, the most popular expression regarding karma yoga—“ niṣkāma karma”—does not occur in the Gītā.
- 3.
See chapter entitled “Be the Change: The Making of a Servant Leader.”
- 4.
M. K. Gandhi in John Strohmeier (Ed.), The Bhagavad Gītā According to Gandhi (Berkeley, CA: Berkeley Hills Books, 2000), 14.
- 5.
J. T. F. Jordens, “Gandhi and the Bhagavadgita,” in Robert Neil Minor (Ed.), Modern Indian Interpreters of the Bhagavad Gītā (New York, NY: State University of New York Press), 88.
- 6.
See: M. K. Gandhi, An Autobiography: The Story of My Experiments with Truth (New York, NY: Dover Publications, 1983), 59, 60, 232, 233, 296–297; Y. P. Anand, Mahatma Gandhi’s Works and Interpretation of the Bhagavad Gītā (New Delhi, India: Radha Publications, 2009). Also see: Ramesh S. Betai, Gītā and Gandhi (New Delhi, India: Gyan Publishing House/National Gandhi Museum, 2002).
- 7.
Any action performed without selfish motive is called niṣkāma karma.
- 8.
Sri Krihna Prem, The Yoga of the Bhagavad Gītā, xiv.
- 9.
न हि कल्याणकृत् कश्चित् दुर्गतिं तात गच्छति: One, who follows the path of goodness, there is no misery or misadventure, durgati, for him.
- 10.
S. K. Maitra, The Spirit of Indian Philosophy (Benares, India: Published by the Author; printed at The Indian Press Limited, Allahabad, 1947), 25.
- 11.
Please refer to Chapter 4, entitled “Advaita Vedānta: The Science of Reality.” I am deeply indebted to Sri Ramana Maharshi, Swami Dayananda Saraswati, Swami Tejomayananda, Swami Paramarthananda, Swami Akhandanand Mahrajshri, Swami Brahmatmanand Saraswati, and Pujya Sri Sreenivasa Murthyji for their profound teachings of Advaita Vedānta.
- 12.
Surendranath Dasgupta, History of Indian Philosophy, vol. 1 (Cambridge, MA: Cambridge University Press, 1963), 71.
- 13.
S. Radhakrishanan, Indian Philosophy, vol. 1 (London, UK: Allen & Unwin Ltd., 1949), 249.
- 14.
Christmas Humphreys, Karma and Rebirth (London, UK: John Murray, 1976), 15.
- 15.
J. C. Chatterji, India’s Outlook on Life (New York, NY: Kailas Press, 1931), 71.
- 16.
See: Swami Nikhilananda, Self-Knowledge: Atmabodha (New York, NY: Ramakrishna-Vivekananda Center, 1987), 30.
- 17.
For an alternative version, see Fadiman and Frager, Essential Sufism, 75.
- 18.
Swami Tapasyananda, trans., Adhyātma Rāmāyaṇa (Madras, India: Sri Ramakrishna Math, 2001), 81.
- 19.
Verse
Verse uddhared ātmanātmānaṃ nātmānam avasādayet / ātmaiva hy ātmano bandhur ātmaiva ripur ātmanaḥ //6.5//
- 20.
See: Daivd Godman (Ed.), Annamalai Swami: Final Talks (Tiruvannamalai, India: Annamalai Swami Ashram, 2000), 38.
- 21.
S. K. Maitra, The Spirit of Indian Philosophy (Benares, India: Published by the Author; printed at The Indian Press Limited, Allahabad, 1947), 48.
- 22.
Alladi M. Sastry, trans., The Bhagavad Gītā with the Commentary of Sri Sankaracharya (1897; reprint ed., Madras, India: Samta Books, 1995), 27.
- 23.
See: Maharshi’s Gospel: The Teachings of Sri Ramana (Tiruvannamalai, India: Sri Ramanasaramam, 2003), 16. Michael James, the preeminent translator of some of Sri Ramana’s most important books, once told this author that this is perhaps the most succinct and inspired collection of Sri Ramana’s teachings. It is believed that Maurice Frydman, the gifted, self-effacing Polish humanitarian, is the compiler of Maharshi’s Gospel. Frydman is also the compiler of another modern spiritual classic, I Am That. Everything Frydman did is touched with distinction.
- 24.
Sarvepalli Radhakrishnan, Hindu View of Life (London, UK: George Allen and Unwin, 1927), 75.
- 25.
Mysore Hiriyanna, The Essentials of Indian Philosophy (London, UK: Allen & Unwin, 1949), 49.
- 26.
S. C. Gould (Ed.), Notes and Queries and Historical Magazine 18 (Manchester, NH: S.C. and L.M. Gould, 1900), 241.
- 27.
Recent findings from neuroscience point out that the bacteria in our gut significantly affects our thoughts (The Scientific American, April 19, 2011). And the effect of our thoughts on our actions is a well-known fact. If that is the case, then we seem to have very little control even over actions, let alone over their results. So, what are we really relinquishing? Perhaps, only our false sense of doership! This point will become clearer as the chapter unfolds.
- 28.
Guṇa means “quality” or “attribute” of material nature (Prakṛti). According to the Sāṅkhya philosophy, nature is constituted of three guṇas: purity (Sattva), activity (Rajas), and inertia (Tamas). Guṇa also means rope, or that which binds.
- 29.
Swami Swarupananda, trans., Srimad Bhagavad Gītā (1909; repr., Calcutta, India: Advaita Ashrama, 1996), 125.
- 30.
Alladi M. Sastry, trans., The Bhagavad Gītā with the Commentary of Sri Sankaracharya (1897; repr., Madras, India: Samta Books, 1995), 131.
- 31.
The author is indebted to Swami Paramarthananda for his profound teachings on the Bhagavad Gītā.
- 32.
Traditional tale transcribed into English by the author.
- 33.
Transcribed into English by the author.
- 34.
A traditional Hindu tale transcribed by the author.
- 35.
See: Gītā 5.25 & 12.4. labhante brahmanirvāṇam…sarvabhūtahite ratāḥ: 5.25: working for the wellbeing of all beings, sages attain liberation in the Absolute. We have Gandhi ’s testimony inspired by the teachings of the Gītā: “What I want to achieve,—and what I have been striving and pining to achieve these thirty years,—is self-realization, to see God face to face, to attain Moksha. I live and move and have my being in pursuit of this goal. All that I do by way of speaking and writing and all my ventures in the political field are directed to this same end.” See: M. K. Gandhi, An Autobiography: The Story of My Experiments with Truth (New York, NY: Dover Publications, 1983), viii.
- 36.
Mysore Hiriyanna, Essentials of Indian Philosophy (London, UK: Allen and Unwin, 1949), 120–121.
Author information
Authors and Affiliations
Rights and permissions
Copyright information
© 2019 The Author(s)
About this chapter
Cite this chapter
Dhiman, S. (2019). Karma Yoga: The Path of Enlightened Action. In: Bhagavad Gītā and Leadership. Palgrave Studies in Workplace Spirituality and Fulfillment. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-319-67573-2_5
Download citation
DOI: https://doi.org/10.1007/978-3-319-67573-2_5
Published:
Publisher Name: Palgrave Macmillan, Cham
Print ISBN: 978-3-319-67572-5
Online ISBN: 978-3-319-67573-2
eBook Packages: Business and ManagementBusiness and Management (R0)