The Bhagvad Gita (BG)
Bhagvad Gita forms a part of epic Mahabharat, one of the Sanskrit epics of ancient India composed by Vyasa “after the very early Vedic period” (Datta, The Encyclopaedia of Indian Literature (Volume 2 (Devraj to Jyoti, 2006). BG is the essence of Hindu philosophy which is considered to be among the oldest schools of philosophy (Flood, 1996) the exact origins of which are difficult to trace, but are believed to be predated by centuries of oral tradition (Avari, 2007; Bryant, 2001). The Hindu philosophy relies on preachings of the BG (literally meaning “The Song of the God or of the Divine One”) which is the Sanskrit text from the epic Mahabharata (Johnsen, 2001). The Mahabharata, specifically its section on Bhishma Parva, describes the philosophy of practicing detachment from the consequences of one’s actions. Several other important philosophical concepts of the BG include the concept of Ishvara (the Supreme Controller), Jiva (the soul), Prakrti (matter/nature), Karma (action) and Kala (time).
The content of BG is the dialogue between Lord Krishna and Arjuna, a Kshatriya (warrior) prince in exile, on the battlefield of Kurukshetra as a sermon for Dharam Yudh (the war of righteousness). In verse 17 of Chapter 18, Krishna put forth the idea of enlightenment that can be achieved only after one has stopped identifying with one’s ego, which is temporal attached to the senses (Mukundananda, 2013). Desires, once aroused but not fulfilled, cause stress and sufferings to people; hence Krishna advocated that the mind needs to be disciplined and engaged in some form of higher level activity, of a higher plane. Thus, in order to achieve the higher plane or transcendence, the BG suggests three paths (Bhakti, Gyan and Karma Yoga) that can take a human being towards the Supreme.
BG has had major ideological influence in the field of management and leadership (Sharma, 1999). As per a report in Bloomberg’s subsidiary Business Week, BG has been recognized as an oriental text of seminal value because its teachings are embraced by the world at large (Rajghatta, 2006).
Bhagvad Gita and Western Philosophy: A Comparative Perspective
BG, a source towards spiritual knowledge, highlights the role of faith and love of the Supreme (God) which is similar to the ancient western religious writings on wisdom including the Bible (Assmann, 1994). The teachings of BG have universal appeal hence it has been widely read and accepted all over the world. It is similar to some of the classical texts in other religions as well since they transcend geographic and cultural boundaries. Considering the multiple facets of BG and its relevance to the modern lifestyle, extensive work has been done by several Indian scholars, viz., Munshi (1962), Vivekananda (2003), and Western scholars including Steiner (2007).
BG has been used across the globe as it has been translated into 75 languages worldwide; and in English alone there are 300 translations (Davis, 2015). Because of its teachings of selfless work and faith in the divine power and interconnectedness, it may be argued that the BG exemplifies the cultural psychology of traditional India (Jeste & Vahia, 2008). Further its teachings are rooted in theosophical tradition, anchored in an ancient system of values, attitudes, and behavior that may be at variance with the ethos of the modern life and that of the western culture. Also, there are some interesting differences between ancient Hindu philosophy and modern western view of wisdom. BG emphasizes on control over desires and senses, and avoidance of materialistic pleasure by renouncing materialism and complete faith in the Supreme. Sacrifice for one’s duty, with a sense self–contentment resulting from fulfilment of one’s responsibilities, is considered superior to sacrifice for obtaining personal rewards. This is in contrast to the individualistic culture of the west where more emphasis is given on personal and emotional well-being (Brugman, 2006). Comparing the two perspectives Takahashi (2000) posits that the eastern philosophy assigns low value to the materialism whereas western perspective focuses on personal well-being.
The understanding of BG, known as Bhagvada Gyan, is a journey of an individual from tamas to rajas and finally towards sattva where an individual accepts yoga (alignment with the Supreme) as a way of life. At this stage begins the journey of an individual towards selecting the Yoga (Karma, Jnana and Bhakti) When an individual evolves from tamas to sattva, he starts treading on the path of Karma Yoga Agarwalla et al. 2015). The domains covered by BG overlap with a number of modern theories of wisdom including emotional regulation, and appropriate action in the face of uncertainty, personal well-being, helping common good (Jeste & Vahia, 2008).
Stress Mitigation Through Bhagvad Gita
The term “stress” was coined by Hans Selye in 1936, who defined it as “the non-specific response of the body to any demand for change” (Selye, 1973). His concept of general adaptation syndrome explains how stress, over a period of time, generates hormonal changes which may cause ulcers, high blood pressure, kidney problems, and numerous physical reactions (Selye, 1973).
The Indian philosophical approach describes stress as a klesha, i.e. a manifestation state where unfulfilled worldly desires cause Dukh as the individual develops attachment with the objects of pleasure creating strong desire to possess them. If the fulfilment of the desired objects is denied, it leads to anger, frustration and may cause depression and emotional exhaustion. However, if a desire is fulfilled, it develops increased demand for the same thus a person gets into a vicious cycle. This affliction results in the five kleshas: Avidya (ignorance), Asmita (egoism), Raga (cravings, strong likes and attractions), Dwesha (aversions and dislikes), Abhinivesha (clinging to life or strong desire for life) (Patanjali Yoga Sutra, 2018b, 2.4–2.9).
The affliction also results in physical symptoms, such as the flow of breath and hyper tension. According to Patanjali the problems that accompany the obstacles to samadhi (vikshepa in 1.29), include a list of illnesses related to exhalation and inhalation, shvasa and prashvasa (Parker, 2017).The state of “Dukha” can be equated with non-self-actualization state of Maslow’s hierarchy of needs (Maslow, 1971).
According to Bhagvad Gita the source of stress can also be explained through the concept of “Karma” or deeds which influence the outcomes of various actions in one’s life. It is the bad Karma or “dush Karma” which adds up to dukha. Therefore, stress or dukha occurs because of a conflict between the natural pull of the ultimate goal and forces generated by the involvement with worldly affairs (klesha) and the reactions. It also occurs because an individual has to face the consequences of his bad deeds (dush karma) which produce stress either in form of increased attachment to worldly things and the fear and anxiety associated with these or in the form of sufferings and miseries. Based on the karma (actions) rooted in klesh-a (sufferings/distress) people go through present and future experiences of life (Patanjali Yoga Sutra, 2018a, 2.3, 2.12); and this cycle continues until ‘moksha’ is achieved. This will be discussed in detail later.
According to BG levels of wisdom vary among individuals but wisdom can be acquired; yogi has the highest level of wisdom. Diverse views can be observed among western scholars in terms of the relative prevalence of wisdom and wise persons. Baltes and Staudinger (2000) considered wisdom as a rare “utopian” trait, whereas Baltes and Smith (1990) opine that it is not a common trait, but different levels of wisdom can be found in people, based on their life experiences and social roles. According to BG Prakrti or nature is composed of the three gunas which are tendencies or modes of operation. Gunas is a Sanskrit term which implies attribute, virtue or quality. These levels are termed as tamas, rajas and sattva. The gunas are the most subtle qualities and the energies through which not only the surface mind, but our deeper consciousness of an individual operates. The journey of an individual starts from experiencing tamas (substance, creates inertia), it moves to rajas (energy causes agitation, egoism, excitement and imbalance). Sattva (harmony, awareness, clarity) is the ultimate position from where an individual’s journey towards Yoga begins. From here onwards, it is the choice of the individual whether he wants to choose the path of Karma Yoga (selfless work), Bhakti (spirituality) or Jnana Yoga (knowledge). The role of experience is highlighted, as experience can help one progress to a higher state of wisdom. It is imperative to understand the elements of wisdom from the teachings of BG which lead to living a stress free life and developing the highest potential of an individual towards mental well-being. Since emotional well-being is a universally desired state, the teachings of BG have wide acceptance not only in the academic world but also in the business world.
Context of Bhagvad Gita as an Allegory to Human Existence
BG offers the essence of living i.e. living without desires (detachment) and walking on the path of karma. When faced with the stress and dilemma of fighting one’s own kin at the battlefield of Kurukshetra, Arjuna had to be reminded of his duty as a warrior and that it was a part of his dharma to fight whether he liked it or not. He had to overcome his internal struggle and mental/emotional stress that was disturbing and distracting him from walking on the path of karma and following his dharma. Dharma implies “law of the universe,” “social and religious rules,” and/or one’s own individual mission or purpose (BG, 18.47). A lot of internal conflict and stress can be taken care of if one follows the right path, the path of dharma.
Arjuna’s battle in Mahabharata was with his kinsmen but metaphorically or symbolically was a battle between svadharma (one’s own duty/obligations) and adharma (injustice). There, Arjuna’s svadharma as a Kshatriya (warrior) was to engage in a just war to protect his people and rights but he was torn between his duty as a warrior and feelings for his kinsmen. This kind of stress is a classic example of choosing between the ethics and values. According to BG when there is mental stress and conflict between two dharmas the way out is follow the righteous path, as living by the conscience transcends one to higher values.
BG Perspective on Desires and Anchoring with Cognition, Emotion and Behaviour
The verse 62 of Chapter 2 in BG elaborates on how anger develops and manifests in human behavior (Mukundananda, 2013). It starts with a thought towards an object or a subject and develops an attachment to it. This attachment then manifests as a desire for the object or subject; and non fulfilment of the desire leads to anger. Frequent experience and manifestation of anger in high intensity spoils interpersonal relations and causes interpersonal stress in social and organizational situations.
The desires which are fulfilled also do not guarantee happiness because once a desire is fulfilled, it leads to another thought in the mind, resulting in another attachment and then another desire. BG posits that a desire multiplies upon fulfilment. Therefore, all desires end in the state of unhappiness and resentment, even if some may cause happiness for brief moments.
In order to evade the unhappiness caused by the endless cycle of desires, the BG advocates practicing karma yoga. It helps to break the chain of desires and the subsequent unhappiness caused by them as karma yoga helps to focus only on the action undertaken by the individual without being desirous of the reward of that action. Further, manan or self-reflection and chintan or contemplation aid in the process of getting rid of the unhappiness generated through desires. Individuals can understand how their mind functions with respect to the worldly elements by reflecting upon their desires and subsequent consequences of those desires. This can lead the individuals to reason with their mind and become aware of the futility of the having desires and their insatiable and recurring nature. Hence, these two factors of self-reflection and contemplation become catalysts in the adoption of karma yoga, for an individual and successive happiness thereafter (Bhawuk, 2008).
BG on Self Realization
Self-realization is the ultimate goal of human life as per the Indian spiritual philosophy. Karma yoga, therefore, is described by BG as the best method to attain self-realisation. Karma yoga results in a peaceful state of mind by not longing for the fruits of one’s labour, and is described as the sthitaprajña (equanimity) state. It is the state of level-headedness where a person’s behaviour is not affected by cognition and emotion. This state of level-headedness or equanimity is described in Chapter 2 of BG. In this state the individual gives up all the desires and is content with his/her own atman (inner self). Such an individual is free from all the emotions such as attachment, fear, disappointment, anger, and does not get affected by the joys, sorrows or stresses that he/she encounters. Thus, BG describes the possibility of such a metaphysical state which can be achieved through the path of karma yoga. In simpler words, individuals can engage in their duties and obligations of this world (behaviour) and can still move beyond cognition and emotion; simply by disconnecting themselves from the fruits of their actions and desires. This will reduce stress and prevent burnout (Sharma & Cooper, 2017)
BG’s Contribution to Positive Psychology and Well-Being
Mahatma Gandhi wrote: “When disappointment stares me in the face and all alone I see not one ray of light, I go back to the Bhagavad Gita. I find a verse here and a verse there, and I immediately begin to smile in the midst of overwhelming tragedies.....” (Koslowski, 2001)
The science behind positive psychology is concerned with knowledge of and facilitation of positive virtues like happiness, creativity, hope, optimism and resilience so as to enhance the psychological and subjective well-being (Seligman & Csikszentmihalyi, 2000b). It is about understanding the role of positive strengths of an individual as well as positives of one’s societal systems and how they promote overall well-being. Psychological well-being is realised when one achieves one’s full psychological potential and it increases with age and experience, maturity, stability via education and consciousness. Individuals like to get over stress and experience well-being, therefore, the concept of well-being has been receiving increasing attention of scholars and practitioners for years, however, there is no universally accepted definition of mental well-being so far. In the western perspective “a dynamic state of well-being is characterized by a physical and mental potential, which satisfies the demands of life commensurate with age, culture and personal responsibility” (Bircher, 2005). However, in the Indian context the conceptualization of well-being is very different. It is achieved through minimization, restraint, and detachment from physical need fulfilment rather than maximization, indulgence, and striving for need fulfilment (Sharma, 2011).
BG encapsulates some concepts such as samatva, sattva, and principle of illumination of sattva which can contribute to well-being and may finally lead to a state of bliss or ‘Ananda’. Ananda refers to a state of consciousness, characterized by positive feeling, which is not dependent on any object or events of external reality (Goparaj & Sharma, 2011). The perspectives of stress and well-being with Sankhya philosophy and approaches to mitigating stress with Patanjali’s yogasutra especially ashtāṇga yoga have been discussed in detail by Sharma and Cooper (2017).
Though there are numerous beliefs in the Indian philosophy that provide the basics for living life, three beliefs are have known to be fundamental to the Indian way of existence are karma, atma and mukti (Dasgupta, 1991, p. 71). According to the karma theory all performed actions will result in joy or sorrow for the doer in the future depending on the nature of those actions. Second belief is about the existence of an eternal entity referred to as atma or soul, that is our truest and purest form as it is uncorrupted by the impurities of this world. The third belief is that of mukti or salvation. Actions are our way of participating in this endless cycle of birth and death and therefore, freeing oneself from performing actions or performing actions which are not fuelled by any desire of the reward, can propel us into salvation. According to BG the nature of actions will determine one’s freedom from the perpetual cycle of birth and death. BG is hence, built upon these three fundamentals of Indian philosophy. However, the Indian philosophy leaves room for multiple paths that can be taken by individuals towards achieving this mukti from birth and death, depending upon the temperament of the individuals (Vivekananda, 1999).
BG and Karma Perspective of Work
na hi kaśhchit kṣhaṇam api jātu tiṣhṭhatyakarma-kṛitkāryate hyavaśhaḥ karma sarvaḥ prakṛiti-jair guṇaiḥ (BG, 3.5)
Translation: ‘There is no one who can remain without action even for a moment. Indeed, all beings are compelled to act by their qualities born of material nature (the three guṇas).’ (Mukundananda, 2014a, 2014b, 2014c, 2014d, 2014e)
- (a)
Ability to accomplish action (BG, 2.50)
- (b)
“Equability of mind towards outcomes of actions” (BG, 2.48)
- (c)
As a modus operandi to discard the essence of attachment (BG, 2.50)
As far as the rationale of ownership is concerned, individuals are responsible for their own karma as they are beings endowed with ability to make their own choices (Nicholson, 1985).
It is important to place the context of motivation in here. The idea of motivation is important because it propels us to do something in the first place. There are two types of motivation: extrinsic and intrinsic. Extrinsic motivation drives us for action because of the expected outcomes. Intrinsic motivation, on the other hand, drives us to perform the activities simply because we like them. Intrinsic motivation is more personal and can be developed by an individual by finding somewhat challenging tasks or activities matching their capabilities or simply because these satisfy them.
- (a)
repudiation of actions which lead to the desires.
- (b)
Maintaining a tathastha stance (neutral) towards emotions (Tilak, 1915/2000).
Thus, control over state of mind is essential to ensure that states of misery or happiness are received with an equanimity. According to Vivekananda (1999) a doer is one who is able to relax while indulging in a demanding activity, and is able to engage mentally during the state of relaxation. Together with the doctrine of salvation, cause and effect propel human beings to take responsible actions and live a more enlightened life, while serving those in need.
It is to be noted BG only describes the duties of a Karma yogi and not the consequences thereof due to one’s dutifulness. For a Karma yogi, who is focused on karma, BG (Radhakrishnan, 1948/1993) predicts a lot of positive results such as: the end of his/her sorrows, peace, happiness, satisfaction and bliss.
Karma Yoga Links with Positive Psychology
“Karmanyevadhikaraste ma phaleshukadachana” (BG, 2.47)
Translation: ‘You have a right to perform your prescribed duties, but you are not entitled to the fruits of your actions. Never consider yourself to be the cause of the results of your activities, nor be attached to inaction.’ (Mukundananda, 2014a, 2014b, 2014c, 2014d, 2014e)
BG advocates to be more conscious of one’s actions and act with right intentions, to have peace of mind in this process. It is important to note that based on virtue all actions and all work performed bear some fruit which may be positive or negative but that should not dissuade individuals from the karma. This is where positive psychology links are found with karma yoga. Positive Psychology is founded on the belief that people want to lead meaningful and fulfilling lives, to cultivate what is best within themselves, and to enhance their experiences of love, work, and play (Seligman & Csikszentmihalyi, 2000a).
āvṛitaṁ jñānam etena jñānino nitya-vairiṇākāma-rūpeṇa kaunteya duṣhpūreṇānalena cha (BG, 3.39)
Translation: ‘The knowledge of even the most discerning gets covered by this perpetual enemy in the form of insatiable desire, which is never satisfied and burns like fire, O son of Kunti.’ (Mukundananda, 2014a, 2014b, 2014c, 2014d, 2014e)
The verse implies that wisdom is a virtue which is gauged by a lack of extreme sentiments of either positive or negative in nature which should be embraced with equanimity. Renunciation of such emotions while engaged in Karma is the true path. (Mukundananda, 2014a, 2014b, 2014c, 2014d, 2014e)
Karma yoga is getting immersed in one’s work. It arises out of one’s intrinsic motivation which then leads to concentration and pleasure is found in the very act of performing the work. This is what is referred to as ‘flow’; it has the potential of leading an individual to salvation.
Multiple Facets of Karma Yoga
Absorption and service consciousness were found to be the major dimensions with respect to karma yoga (Rastogi & Pati, 2015). These are elaborated in the following paragraphs.
Absorption. This first dimension of karma yoga i.e. absorption, has been also referred to as the ‘flow’ (Agarwal & Karahanna, 2000; Schaufeli, Salanova, Gonza’lez-Roma, & Bakker, 2002); which is described as the state in which an individual has many positive characteristics. Since absorption has also been described as a state marked by complete engrossment in the actions undertaken (Schaufeli, Salanova, Gonza’lez-Roma & Bakker, 2002); one of the positive characteristics experienced by the individual is focused attention or unparalleled concentration. It gets manifested into other positive characteristics like an individual has clarity of mind and is also likely to feel harmony between mind-body; all leading to a fundamental sense of enjoyment with respect to one’s work (Csikszentmihalyi, 1990).
Csikszentmihalyi (1990) addresses absorption as a state where individuals lose awareness about one’s self due to being immersed in the activities at hand. It is almost a transcendental experience to be fully present in the moment of the activity and not pay attention to even the time aspect. This explains why individuals who are highly absorbed mentally in the work that they perform tend to ‘forget’ or become unaware of their surroundings and are rendered unaffected by any other environmental stimuli (Kreutz, Ott, Teichmann, Osawa, & Dieter, 2008). It is important to remember that with respect to absorption, it is not always an internally driven phenomenon where the object of focus is internal like a memory but can also be driven by an external stimulus like nature (Tellegen & Atkinson, 1974).
To attain ‘absorption’ following moral principle is a precondition along with engagement in spritual endeavour of enlightening others about the spritual path (Sharma, 2008). Attaining Samadhi (ecstasy) is the epitome of such efforts, for in such a state, a true disciple is able to overcome the hurdles which may make him prone to indecorous conduct (Yogananda, 2002). In order to achieve such a state, one needs to be in an ‘unattached’ mode; Aurobindo suggested “Internal Yoga”. One of the major corollaries of it is ‘Emotional Development’ which via yoga facilitates the release of ‘granthis’ (knots) of energy tied down. (Sharma & Cooper, 2017). With the unentangled senses, a human being might be able to perform the designated duties (Yogananda, 2002).
Service Consciousness. The second major dimension of Karma Yoga is service consciousness. It can be defined as being compassionate and empathetic to the sufferings of mankind and identifying the feeling of oneness with fellow beings in recognising that the feelings of pain and misery are common to all; and allowing oneself to be open to provide help and comfort of any kind possible (Badrinath, 2006). The feeling of compassion must be followed with being content (Vivekananda, 1896) as one is diligently working towards serving others for their welfare instead of pursuing personal ambitions (Yogananda, 2002). It is a state where one is driven ‘not to think about ourselves… but to live for the good of all’ (Easwaran, 1997, 1999). This is wherefrom individuals can derive meaningfulness of the work they do (Milliman, Czaplewski, & Ferguson, 2003). Service consciousness arises out of a deep conviction that all the different living beings in our universe are interconnected as they come from one source of higher power (Mitroff & Denton, 1999). This gives rise to a sense of responsibility towards taking care of fellow beings and dedicatedly work towards their welfare.
Hannah, Jennings, Bluhm, Peng, and Schaubroeck (2014) describe service consciousness to be largely similar in idea to duty orientation which is also concerned with serving other members of a group while sacrificing one’s personal interests in order to help accomplish the objectives of the group. However, one’s understanding with respect to what an individual considers his/her ‘group’ will vary from person to person. For some, it is only limited to one’s family primarily, while some may also include one’s friends, immediate relatives, one’s countrymen to be a part of one’s group and, therefore, may extend this service orientation towards them (Mulla & Krishnan, 2006).
In order to imbibe the nuances of ‘service consciousness’ one should believe in philosophy of serving the fellow humans, for it is equivalent of serving God. One should curb the stream of expectations in terms of gaining something out of such service. To attain such a state, it is important to persist with selfless service while the thoughts of supreme deity encompass our psyche (Sivananda, 1995). “Transcendental Meditation” (TM) initiated by Brahmananda Saraswati (Williamson, 2010) can act as a facilitator in this regard. Through this it is possible for a person to reach a state of ‘restful alertness’. A human mind’s potential is boundless and TM allows a human mind to reach a state of ‘transcendental awareness’ (Pardasani, Sharma, & Bindlish, 2014; Sharma & Cooper, 2017). One should work without being bound by emotions which accompany our actions (Vivekananda, 1896).
Stress Management and Karma Yoga
Stress is said to arise in situations where there is a marked difference between what the situation demands and what the person can deliver. It is no surprise that stress causes a lot of psychological illnesses such as acute stress disorder, various psychosomatic disorders and more. Stress induced due to work is commonly found to result in episodic depression, leading up to morbidity in relation to the community, cardiovascular disease (Sharma & Cooper, 2017).
This is why mind-body medicine in the form of meditation has become a popular way of dealing with workplace stress. It is important that stress should be managed in order to improve one’s lifestyle. This trend of changing one’s life for the better is the basis of positive psychology. The focus on the present and away from the worry of the future can be an enabling factor to reduce stress. Focus and concentration should be on the daily chores that individuals have to do rather than spend energy on worrying about the fruits or the results. Therefore, Karma yoga can act as a therapeutic methodology by which anxiety can be reduced and in turn, psychiatric and medical illnesses can be reduced too.
Alternate to Karma Yoga: Jnanyoga (Path of Spiritual Knowledge)
A person may also decide to take the path of Jnan yoga, which propagates the practice of renunciation of not only the fruit of actions but also the actions. With the renunciation of worldly agency, man allows his transcendent self to take over the senses and reaches the state of a consciousness which is unhappy (Aurobindo, 1942).
This Eternal Self is the ultimate source of origin for all life and nature, “himself all energies and… all things and all beings”. One may also address it as Master Nature. It is known as the Supreme Self, the highest form of Purusha that governs this worldly nature of Prakriti and the soul that we witness in all around us is only a partial manifestation of the Divine Purusha. (Aurobindo, 1942).
When man pays complete devotion to this Supreme Self, it does not stand for negating the knowledge he has attained or work he has done but instead, this devotion raises and invigorates his knowledge about the divine. And finally, he develops the realization that the ego-self is not the doer of actions but only an incarnation of the Supreme Self as Prakriti, who performs actions consciously yet disinterestedly. With this divine understanding of Nature as Spirit, comes the deeper understanding of the duality of one’s self; which is manifested at one level as lower form of Maya or the illusion of multiple phenomenon and at another level as Prakriti. It is a realization of being and existence that sets in motion the cyclical battle of that which exists and that which wishes to exist along with all that stands between the two. This is the struggle between the Self and the ego; of all that we have understood so far, the impersonal against the desirous will. This struggle helps the man to align himself with the divine more than ever in a thorough practical manner. The ultimate ‘fruit’ or goal is to achieve absolute freedom from the bondages of action or performance in this material existence through the struggle; and still somehow be able to act in order to conquer this material existence so as to imbibe all of its divine being (Aurobindo, 1942).
Understanding Gunas for Well-being
tatra sattvaṁ nirmalatvāt prakāśhakam anāmayamsukha-saṅgena badhnāti jñāna-saṅgena chānagha (BG, 14.6)
Translation ‘Amongst these, sattva guṇa, the mode of goodness, being purer than the othe rs, is illuminating and full of well-being. O sinless one, it binds the soul by creating attachment for a sense of happiness and knowledge.” (Mukundananda, 2014a, 2014b, 2014c, 2014d, 2014e)
Mukundananda (2014a, 2014b, 2014c, 2014d, 2014e) elaborates on the meaning of abovementioned verse by heralding sattva guna as the one which is pristine among the three. More crucially it is a vital cog for well-being since it positions the soul in the warp of knowledge and contentment.
Second is the three forms of yoga, namely, karma (action), jnan (spiritual knowledge) and bhakti (devotion). Individual’s journey starts from the bottom level of qualities of tamas that is, in sensory ignorance, where he is in closest proximity to the material world in terms of experiencing both the object world and the egotistic self. The man takes this experience to be the only truth and does so in a passive manner, creating a state of inertia. From tamas, the individual then moves on to next level of rajas qualities where the individual actively seeks an expression for his capabilities, desires, and become an acting agent; in comparison to the inertia of the tamas level of qualities. The individual has mastered the technique of subordinating the qualities of tamas inside of him/her in order to get to rajas. And then, when the individual finally begins to reach out to know and understand his own self and the world, he has learnt how to subordinate both tamas and rajas qualities and rise above to the plane of his sattvic qualities (Mukundananda, 2014a, 2014b, 2014c, 2014d, 2014e).
Once the qualities of rajas and sattva meet inside an individual, as he is moving away from the previous and towards the latter, the individual has his initiation on the paths of yoga. Yoga is the path of realising that the self is one with the truth and that the truth is not identical with the phenomenon surrounding oneself in this material world. Aurobindo (1942) articulates what constitutes the soul of a human being when he says that it is “a spiritual being apparently subjected by ignorance to the outward workings of Prakriti” who then is represented in this material world in the form of a mobile, thoughtful personality, also an ego.
When man reaches the level of sattvik gunas (pristine qualities), he becomes capable of practicing Karma yoga, the path towards achieving union with the Supreme (Aurobindo, 1942). The man when working through Karma yoga, learns to see the reality of this world’s play, all the action, motion, that he finds himself indulging in; for he then finally sees his own reality to be a higher, eternal and impersonal self (Aurobindo, 1944). The man realises the truth about his soul, which is removed from the material reality of this world and is an unperturbed witness, partaking in worldly actions only to support its physical presence (Aurobindo, 1944).
Nishkama Karma for Social Responsibility
As discussed under the heading ‘Karma Yoga links with Positive Psychology’, BG emphasises that we have control over our efforts but not on their outcomes. This is what nishkama karma is all about. Nishkama karma is a state wherein a human is unfazed by work while engaged in it. It doesn’t suggest non involvement in the work but non attachment with the desires while working. Detachment of one’s ego is an important factor to consider. Once the ego is absolved the motivation to be engaged in karma comes from within and such actions thereby lead one closer to supreme. Soul, unlike the body, is deemed as that of divine existence and when the calling comes from this divine entity, the attribute of selfless service comes to the fore. From there on the karma is not dictated by insatiable desire of favourable result borne out of it, but rather equanimity (Singh, 1999).
BG’s philosophy of nishkama karma (action without desire) was to let mankind understand the joy of pure action without harboring the desire for the intended results. It is largely a form of practice that requires cultivation through human faculties. One of the outcomes of nishkama karma is long-lasting happiness, which is achieved simply by performing the act in itself and the other is that it, brings the person closer to Supreme (Singh, 1999).
A human following the modus operandi of nishkama karma is likely to manifest the traits of sacrifice, faith in the Supreme and voluntarism for the betterment of the society. Such virtues are the need of the hour in the capitalism driven corporate world. While we talk of social and financial inclusion as a responsibility of business organization, nishkama karma needs to be deployed not for a mere display but its attributes should be imbibed by management which plans and executes measures for alleviation of society as a whole. It can go a long way in making world a better place (Singh, 1999).
Conclusion
The chapter presents the highlights of Bhagvad Gita (BG), an ancient Indian epic which contains knowledge of life for emotional regulation, compassion, control over desires, stress management, work and work motivation, conflict management, equanimity, health and well-being. The objective of this endeavour is to bring the ancient wisdom written in Sanskrit to the people at large who may adopt some of the concepts, principles and practices to effectively deal with work pressures, stresses in their personal and professional life and lead a holistic and fulfilling life.
According to BG desires and greed are the root cause of stress. People have control over their efforts and actions but not on the results which are influenced by a number of known and unknown factors in the situation. Hence karma yoga has been recommended to avoid frustration and anger. Lord Krishna in his preaching to Arjuna has advocated nishkama karma which does not include desires and hence no stress could be generated on failure or not achieving favorable results. The emotional conflict faced by Arjuna between his duty and feelings for his kinsmen was resolved by preachings of BG which helped him realize his duty (karma) (as a warrior who was responsible for his people) over worldly relations.
This chapter emphasizes on the essence of one’s state of mind by neutralizing the states of pain and happiness in day to day life with Bhagvad Gyan. BG describes the reason of anger and stress and provides with the ways of reducing the stress and getting over the worldly desires and greed with the application of positive mindset. Nishkama karma has been described as an important factor of attaining moksha. It is imperative to understand that BG describes the duty of a karma yogi and not of the consequences that may occur to him due to his dutifulness. The results of any karma should not deter people from being happy and living in the present than to regret about the past and worry for the future. This karma yoga has been described as an important factor to help individuals combat stress. Further, samatva yoga, (equanimity) i.e. balance state of mind in good and bad times and accepting the present, helps one enhance well-being and mitigate stress.
An alternate to Karma Yoga is Jnan Yoga which leads to the path of spirituality while relinquishing not only karma phal (Fruits/rewards of an actions) but also the karma (action). With the divine understanding of nature as spirit, the illusion of maya vanishes and with this deep knowledge comes the realization that the universe is just a small reflection of infinite energy of God. This is described as Vibhuti yoga which has the potential reach to a higher consciousness.
Human nature has been classified in three categories in BG. Tamas, Rajas and Sattva and yogas have been described as karma, jnana and bhakti yoga. Once the nature transcends from Rajas to Sattva, an individual begins his journey towards Yoga which is alignment with the Supreme. BG describes a wise person as one who is committed to one’s duty in the society. The motive is to attain wisdom which comprises the components such as commitment to work and maintaining discipline with respect to work. The focus is do work (karma) for the sake of doing and not for the sake of achieving positive or favorable results. According to the BG, a wise person works in order to discharge his/her responsibilities to the society, and not for the sake of material rewards.
In the modern society and in the world of cut-throat competition of reaching to the heights, people often forget the essence of living a comfortable, stress-free and meaningful life. The essential part of living is not to accumulate wealth by acquiring stress but to accumulate happiness by giving a vision to life. As Lord Krishna rightfully says that do your karma and the fruit will follow, if the same preaching could be accepted by the generation, this could bring breakthrough results in reducing stress. In the business world the learnings are often modulated in the form of stress management sessions. But the real impact lies in imbibing the preaching of BG and leading a meaningful, happy and stress-free personal life along with effective professional life.
Summary
BG is the summation of knowledge of life for emotional regulation, compassion, control over desires, stress management, work and work motivation, conflict management, equanimity, health and well-being.
Arjuna was in extreme stress, unable to decide how he could fight a war with his kinsmen. Bhagvad gyan in the form of preachings of BG helped him realize his duty (karma) over worldly relations.
Krishna helped Arjuna resolve his moral dilemmas by emphasizing duty (dharma and karma) over feelings.
Root cause of stress is the desire and the greed for favorable results.
BG describes the reason of anger and stress and provides ways of reducing the stress and getting over the worldly desires and greed with the application of positive mindset.
Nishkama karma includes detachment from desires and hence no stress could be generated on failure or non achievement of desired results and hence is an important step towards attaining moksha. The focus is to do work (karma) for the sake of doing and not for the sake of achieving positive or favorable results.
Emphasis is given on the essence of one’s state of mind by neutralizing the states of pain and happiness in day to day life with Bhagvad gyan.
Karma yoga has been described as an important factor to help individuals combating stress.
Samatva yoga, (equanimity) balance state of mind and accepting reality helps enhance well-being of individuals helps in mitigating stress.
Jnan Yog leads to the path of spirituality while relinquishing not only karma phal (fruits/rewards of an actions) but also the karma (action).
With the divine understanding of nature as spirit, the illusion or maya vanishes and with this deep knowledge comes the realization that the universe is just a small reflection of infinite energy of God. This is described as Vibhuti yoga which has the potential reach to a higher consciousness.
Human nature has been described as a combination of three natures in BG i.e. Tamas, Rajas and Sattva. Yogas have been segregated as Karma, Jnana and Bhakti. Once the nature transcends from rajas to sattva, an individual begins his journey towards yoga, alignment with the Supreme.
BG describes a wise man as one who is committed to his or her duty in the society. The motive is to attain wisdom which comprises the components such as commitment to work and maintaining discipline with respect to work. According to the BG, a wise person works in order to discharge his/her responsibilities to the society, and not for the sake of material rewards.
Relevance of BG has been provided in the context of modern society where in the world of cut-throat competition of reaching to the heights, people often forget the essence of living a comfortable, stress-free and meaningful life.
The essential part of living is not to accumulate wealth by increasing stress but to accumulate happiness by giving a vision to life.
In the business world the learnings are often modulated in the form of stress management sessions. But the real impact lies in imbibing the preaching of BG and leading a meaningful, happy and stress-free personal life along with effective professional life.
Reflection Questions
- 1.
What do you understand about human nature—Tamas, Rajas and Sattava from BG?
- 2.
In this world of materialism people pursue extrinsic rewards, do you think karma yoga can help one get over frustrations and disappointments.
- 3.
What is samattva? How could this be achieved using BG principles?
- 4.
Lack of emotional control and anger lead to many social and interpersonal problems, how can yoga and meditation help in dealing with these problems?
- 5.
What concepts of BG are similar to management concepts? Please discuss in small groups.