VISION: The Journal of Business Perspective July-December 1999, pp.

26-31

Relevance ofNishkama Karma Yoga in Today's

Business World
B.D. Singh*
Today's business world is dominated by stiff competition and survival is becoming increasingly
difficult. This has also resulted in negative competitive behaviour and degeneration in value-
based business practices where end has become more important than means. The Karma
theory provides an operational basis for constructive achievement and is perhaps more relevant
today than in the Mahabharata times. The doctrine of Karma Yoga emphasizes detachment
and equanimous attitude towards success and failure and inculcating virtues like sacrifice,
dedication, belief and greater good of the people as the motive for action.
The tenets of Nishkama Karma Yoga should serve as guidelines and codes for the managers
of the business, if they are striving towards achieving long-lasting success and happiness.

Background and business is operating in that culture. Altruism and

Today's business is marked by intense competition to
carve out a place for self at the cost of others. Competition
per se is not bad, but mindless and cut-throat competition
definitely is. It is simply a mad-race, where each person
w an ts s to win over the other, irrespective of the
consequences. There has been an unprecedented growth
in business and industries, but there has also been sharp
denundation and systematic degeneratiqn in value based
practices and ethics oriented organisational culture. The
business world is missing its soul.
It is the end that has become all important. Means to reach
the end has become secondary. This has led to most of the
aberrations in society, which in turn has become
responsible for all the maladies. As shall you sow, so
II
shall you reap", goes the saying. It is highly improbable
that 'foul means' will produce 'fair-results'. This results
into an irresistible vicious circle, in which the business
society inextricably gets involved and it becomes very
difficult for it to come out of it - something like the web
and the spider.
If every effect has a cause, every'effect-cause' relation has
an incubation period. Unduly quickening and hastening
of the process has its own adverse consequences, Business
society today is obsessed with the excessive feeling that
undue and unexpected wealth has to be accumulated
within incredibly short time. For that 'miracle' to happen,
it adopts any means, fair or foul.
All this happens because functioning of the business
society has gone out of gear. The anchoring values have
been washed away. A sort of'greed-cttlture' has evolved
* Visiting Professor, HRM, Managelnent Development Institute, Gurgaon.
philanthropy have gone the market way. The institutions
of joint family, community feelings, respect for the old,
concern for disabled and weak, etc., have become a thir-g
of the past. Money has become all important Sarva II
Gunaha Kanchanmashraynte". .
Business is brisk, material and physical wealth is in
abundance, amenities and facilities are varied and many.
All worldly comforts are available. But still 'much' is
missing. Man is not happy, he is totally frustrated and
alienated. He does not have peace of mind and his soul is
restless. This is a world wide phenomenon.
The Geeta which is an anthology of divine songs is 'a set
of values' eternal, to be followed by humanity,
transcending the limits of history and geography. Dharma
practised today is not real dharma. It is mostly rituals
and karmakandas. The Geeta teaches the doctrine of
Niskama Karma Yoga (desireless, selfless and balanced
working) which is the real dharma and the only panacea
for all ills. This doctrine prescribes a perfect balance
between individual and social behaviour. It interprets the
individual behaviour and social interactions in a wider
and more comprehensive and wholesome way. That is
the quintessence of the philosophy of life. Let us see as to
how it provides an exhaustive and true answer to the
plight of present day world, specially the business world,
which has become insensitive, intolerant, selfish and
inhuman.
The Concepts of Karma, Yoga, Karmayoga and
Niskama Karmayoga .
The actions which a man performs, e.g., eating, drinking,

Downloaded from vis.sagepub.com at FORDHAM UNIV LIBRARY on March 18, 2015

sitting, fighting, meditating, doing agriculture, doing.
commerce, desiring, deciding, keeping quiet, etc., all are
included in Karma - whether these actions are bodily
(Kayika) or vocal (vachika), or mental (Manasika). In short,
even the remaining alive or the dying of the body itself are
actions and as occasion arises it becomes necessary to
consider-which of the two actions of 'remaining alive' or
'dying' is to be chosen. When this consideration arises,
the word Karma (Action) can also be understood in the
meaning of duty (Kartavya-Karma) or proper action (Vihit
Karma).
The problems of actions are extremely subtle (Gahana
Karmano gatih). It is not possible for us to abstain from
action. Nature is always at work and we are deluded if
we fancy that its process can be held up, nor is cessation
from action desirable. Inertia is not freedom. Again,
binding quality of action does not lie in its mere
performance but in motive and desire that prompts it.
Renunciation refers, not to the act itself but to the frame of
mind behind it, Renunciation means absence of desire.
So long as action is based on false premises, it binds the
individual soul. If our life is based on ignorance,
howsoever altruistic our conduct may be, it will be
binding. Geeta advocates detachment from desires and
not cessation from work.
Yoga has been defined as doing things in the right way,
equanimity of mind, - a balancing activity while
performing. However, the.Ceeta Science defines Yoga in
different ways highlighting its different facets. "Yoga-
Kshema" means acquiring such things as one has not got.
Yoga also means "Sanyasa" (Renunciation) or Karma
(Action), "Chitta Nirodh" (Mental Control), "Mokshya"
(Release). It has also been mentioned as "Yogah Karman
Su Kaushalam" (Yogah means special skill, device,
intelligent methods or graceful way of performing
actions). To Patanjali, yoga is nothing but discipline (Atha
Yoganusasanam). In business context also "dratnjaprapti
yoga" (the yoga of acquiring wealth which conveys that
yoga means earning money by one's own labour without
sacrificing one's independence), "Karmayogena Yoginam",
i.e., (Yogis are persons who perform actions), "Yogasthah
Kuru Karmamam" (perform action having become yogi).
The Sankhya Yoga of Kapil means the path of giving up
and also sticking to work. It is in this meaning that Karma
yoga takes us. The Geeta uses yogi and karmayogi as
synonymous, i.e., performing action according to
particular device. The word yoga has been used in the
Ceeta in sense of only the path of Energism (Pravritin:zarga),
i.e., the Karma Yoga.
Derived from the root Yuj, to bind together, yoga means
binding ones' psychic powers, balancing and enhancing
VISION: The Journal of Business Perspective July-December, 1999
Downloaded from vis.sagepub.com at FORDHAM UNIV LIBRARY on March 18, 2015
them. By yoking together and harnessing our energies by
most intense concentration of personality, we force the
passage from the narrow ego to the transcendent
personality. The spirit tears itself away from its prison
house, stands out of it and reaches its own inner-most
being. When the disciplined mind is established in self-
alone liberated from all desires, then he is said to be
harmonised (in yoga). He must avoid excess. Compare
this with the middle path of Buddhism or the golden means
of Aristotle.
Give-up attachment (Asakti), but do not think of giving up
action. Be steeped in yoga (Yogastha) and perform action.
Nishkarma is the state where one is unaffected by work.
What is demanded here is not renunciation of work but
renunciation of selfish desire while performing. When
one's ego is removed, action springs from the depth and
is governed by the Supreme, secretly seated in one's heart.
Free from desire and attachment, one with all things, he
acts out of the profoundest depths of his inner being,
governed by his immortal, divine, highest self. All work is
done with the spirit of sacrifice. Yogin attains all
tranquillity by abandoning the desire for fruit of actions.
He performs actions with perfect equanimity. He overflows
with a spontaneous vitality and works with generosity
which arises from hi~ own inexhaustible strength.
Karma-yoga-shastra is the science which prescribes and
discusses the means and processes in which a particular
action can be performed. Good and bad, propitious and
unpropitious, beneficial and harmful, meritorious and non
meritorious, sins and virtues, righteous and non-righteous
are the words generally used to determine karma. Word-
couples like - doable and non-doable (karya and akarya),
duty and non-duty (kartavya and Akartavya), just or unjust
(nyaya and Anayaya), sin (paap) or virtues (Punya) are the
other set of words used for the purpose. According to the
Geeta or even Auguste Comte, it is the positive
(Adhibautika) system of constitution of society or Karma
yoga, which is the best and one should determine and
perform his Karma keeping the Dharrnas (the code of ethics
and morality) in view.
The Geeta Science teaches three other stages to reach
salvation in addition to Karma yoga - the Gyan Marg
(knowledge), the Bhakti Marg (devotion) and Sanyasa Marg
(Renunciation). To me, they are not exclusive concepts
and none of the four alone is sufficient for success with
happiness. Each is complementary to the other. Their
perfect chemistry is the real panacea. Mere karma (action)
leads to the present day crisis-like situation. Mere
knowledge means nothing. It becomes a scholastic luxury.
Only devotion makes us complacent. Sanyas - renouncing
the world is skepticism. Therefore, a balanced approach
27
combining all the four doctrines can provide a wholesome
formula for blissful success and happy functioning of the .
society. While Cyan Yoga is the mind, Bhakti Yoga the hands
and legs and Sanvasa Yoga is restraint and discipline, it is
the Karma Yoga which is the soul. It propels and motivates
the body to move and act in a symbiotic ~ay. It is the most
important of all the yogas. The yogi is superior to ascetic.
(Tapasvibhyo 'dhiko yogi'). Therefore, the Lord advises
Arjuna to be yogi (Tasmad yogi bhavarjuna). It does not
mean to take to the practice of Patanjali - yoga, but become
a yogi to perform action skillfully or like a karma yogi.
The Geeta Science teaches us to do action (Karma) under
all circumstances. While life remains, action is
unavoidable. In fact a person cannot remain without
action: There is action even in inaction. But action should
be done with knowledge of the work - the purpose, the
processes and the results. Gyana provides clarity by
removing doubts and also coordinates between thoughts
and actions. Action and knowledge without a sense of
devotion and sincerity loses its essence. Only knowledge
work with total devotion produces desired results. But
there is the fourth element, renunciation without which
also all our above efforts land us in trouble. Here
renunciation may not be taken in relinquishing the world
in the literal sense. Renunciation means giving up greed,
selfishness, deceit, ego and other such traits. Excessive
attachment to the results of Karma brings frustration in
cases of failure which in turn brings all miseries. What is
desirable is desireless Karma and a controlled and
disciplined Karma. Yoga is the name given to equanimity
iSamatram Yoga Uchayan). It provides balancing facilities
and right mixture to human action.
The self (Atman) is the source of all power. (Atmana Vidyate
Vi ryam). Within the physicalbody, there lies the self - the
Brahman - knowledge, existence and bliss- (SAT, CHIT,
ANAND). Each human being has immense potentiality
and divine spirit. I am Brahman (Aham Brahmo-smii. Man
knows only a part of his being, his surface mentality. There
is a good deal beneath the surface of which he has no
knowledge though it has effects on his conduct. Unless
the individual has complete self-awareness, he cannot
become the master of his life. Body, life and mind require
to be integrated. As a self conscious being, man is actually
aware of the deeper discords within himself. He generally
resorts to working compromises and leads a precarious
life. But unless a perfect harmony, an organic balance of
his many-sided personality is achieved, he is not fully a
master of himself. The process of integration is never
completed, so long as he is subject to temptation as Arjuna
.was. A growing personality requires increasing care and
fostering. By developing purity of intention, passions,
28
Downloaded from vis.sagepub.com at FORDHAM UNIV LIBRARY on March 18, 2015
directed towards mundane objects die producing
tranquillity of mind, which in tum gives rise to inward
peace in which soul begins to establish contact with
external form and experiences the presence of the
"Indwelling God".
The science of Right Action is the essence of Geeta's
teaching. According to Tilak, the true path of life taugl1t
by the Geeta has been pure, righteous and moral Action
in the affairs of the world (as against Renunciation or
indifference to the world). In fact, the Geeta does not
support any mode of life, such as pure Renunciation, or
pure action, or pure devotion, but it teaches a fusion and
harmony between all the three modes of life and declares
the best mode of life to be incessant righteous action (Naste
Shrantasya Sakhyaya Devaha) - the Gods do not like any
except those who labour until they are tired, based on
Equality of Reason.
The only condition precedent to karma is that it should be
performed as per dharma, without disturbing the
arrangements of society, Sama] Dharma (for the
maintenance of society) and Sarva Bbhuia-hiiam (for
general welfare) be the governing principles. While
performing duties, one should have discriminating
capabilities about what is right action and what is wrong
action. The guidelines are provided by custom and
tradition IIMahajaf!o lena gatah se pantha" - that path is
true one which is followed by the great people. .
Let there be no confusion that the Geeta teaches inaction
and renunciation. How can it do so when it owes its very
birth to motivate a totally demoralised Arjun? It is a science
of "Kartavya Bodha" (awareness of ones own duties). Let
narrow, worldly and selfish objectives not cloud our
pragya (conscience) and renounce such views and short
lived objects. Let there also be no doubt that the Geeta's
shloka /lMa Phalesu Kadachana" means that one should
work with no desire of attaining result. It simply means
that "excessive attachment" to result may lead to
frustration - IIAti Sarvatra Varjayat" (avoid extreme). It
does tell to develop killing instinct to accomplish the goal.
But do not develop excessive attachment (Asakti) for it,
otherwise it will lead to frustration and demoralisation, if
you fail to get it.
The Karma yoga teaches man the secret of work - how to
work in a such way that, while achieving the maximum
results, he will avoid the pangs of disappointment and
despair. If a man wants happiness, he needs to be
unselfish. The more one can sacrifice oneself for the sake
of others, the greater is one's joy of life. Karma yoga tells-
work at full speed with the energy of your whole being,
but do not think of the result in terms of success or failure-
VISION: The [ournal of Business Perspective [uly-Dccember, 1999
 Avoid being elated at the prospect of success or being
depressed by an anxiety of impending failure, for the
sense of success or failure is the outcome of selfishness
and egotism - feelings which almost invariably lead to
misery. Work like a giant, but be indifferent to the result
like uideha. If success comes, that is welcomed, if the result
is a failure, that also does no matter.
Attachment is the first child of Maya. This whole Lila of
the Lord is kept up by the force of attachment. Man always
thirsts for possession of objects, wife, cattle, business
empire, etc. The possession of objects surely brings
selfishness and thereby attachment. Wherever there is
attachment, there is "Ahamata" and "Mamata", "I-ness
and Mine-ness". The whole mayaic chakra begins to
revolve. Man becomes a slave. Strong iron chains are
fastened to his hands and legs. He has entangled himself
like spider or a silk worm.
To work without attachment is no doubt a difficult task.
Discipline the mind carefully and steadily. The old habits
will try to creep in again and again. Destroy them to the
very root. This is a time-taking process. Do dispassionate
practice. It is devolved after some time (Ayashen 11/1 Vairage
na). You start enjoying Brahmic bliss. Karmayoga elevates
a man to sublime and magnanimous heights.
A Karma Yogi looks on all human beings without any
distinction of caste, creed or nationality. The whole world
is dear to him, as a manifestation of God· (Vasudhava
Kutumbkam). The law of evolution, in terms of struggle for
existence and survival of the fittest is true of the animal
kingdom. If a man wants to ascend high in the scale of
evolution, self-sacrifice, self-effacement and care for others
are essential. Budha, Christ and Gandhi are still names
which inspire and transform thousands, but names of
\ Caesar, Napoleon and Hitler are of interest only to the
I student of history, as victims of over reaching ambitions
for power and conquests.
A Karma Yogi has a deep faith in God and performs his
duties in the form of worship. Every work is an offering to
God. The worship which a devotee does in the shrine
with flowers and incense, the Karma Yogi does it in his
own way in manifold duties. To him work is worship.
Brother Lawrence and Mother Teresa experienced the
worship-feeling in doing work to humanity. A woman
once complained to Swami Ramkrishna Paramhamsa that
she was so much attached to her child that she could not
concentrate on God. Paramahamsa consoled her and
suggested her to consider the child as the embodiment of
God and thereafter her attitude transformed and she
started feeling the love for God by loving that child.. We
are required to change our attitude while doing our daily
VISION: The Journal of Business Perspective July-December, 1999
Downloaded from vis.sagepub.com at FORDHAM UNIV LIBRARY on March 18, 2015
duty to start feeling the love for God while performing our
duty.
He who does service without expectation of fruits of any
kind, becomes a powerful Karmayogi. He knows the secret
of work. He does not allow any energy to be unnecessarily
frittered away. He conserves and regulates energy. He
knows the science of self-restraint. He utilises the energy
for good purposes that can bring maximum good to a
great number of people. He always scrutinises his motives
(Chittasudhi) and pours forth his energies selflessly in the
service of humanity.
A Karmayogi should be absolutely free from lust, greed,
anger and egotism. Even if there are some traces of Doshas,
he should try to remove them. He should not have any
desire for name and fame, approbation, appreciation, thirst
for applause, admiration and attitude. He should be
humble, free from hatred, jealousy and harshness. He
should have an amicable, loving and social nature, a cool
and balanced mind. He should have all his ojgans under
his perfect control like the tortoise. He should lead a
simple, plain, luxury-less life and he should have least of
Moha (attachment). Also, he should have capability to
bear insult, disrespect, dishonour, infame, heat and cold
and pain of diseases. He should have endurance power
and absolute faith in the self.
Man generally plans to get the fruits of his work before he
starts working. The mind is so framed that it cannot think
of any kind of work without remuneration or reward. This
is due to Rajas Gunah, The quality of Rajas creates
selfishness and attachment. A selfish man has no large
heart, no ideal. He is petty minded, full of greed. He cannot
serve in a magnanimous manner. He is actuated by the
hope of reward. He is greedy of gain. Generosity is
unknown to him.
Relevance to business world
As you sow, so shall you reap" is an old saying
11
summarising the essence of action-result linkages and
means-end analysis. Karma Theory sets an ideal for
positive action. Thereby, it provides an operational basis
for inspiring human beings towards constructive
achievements. It also suggests that humans should take a
long-term view of their actions. The equipoise in mind
comes only when they have a larger vision, a macro-vision
with clear understanding. It can be considered a theory of
positive management as well as theory of ethical
management.
Most of our businessmen, industrialists, politicians and
professional managers look at the world through a mind
distorted by vanity and wrongly judge the world and their
29
relationship with it. They are proud of their belongings
and wealth. Such ego-centric people are busy in sense-
enjoyment. They always remain agitated, restless and
indulge in the efforts of satisfying their endless desires.
Gradually they become tired physically, confused
mentally and upset intellectually. A man can make heaven
of hell and hell of heaven by the harmony and discord
himself, which he can successfully bring out by practising
the principles of Karmayoga. What can be more useful
than this concept, for our businessmen?
Given the imperfect nature of market and existence of
negative competitive behaviour, there is considerable
scope for use of wrong means. Karma Theory emphasises
self-regulation on the part of employees, employers and
organisations. Self-management is.the essence of the Geeta.
Negative competition generates negative market Karmas,
while positive competition leads to positive market karmas.
Since, better quality and customer loyalty comes as a result
of positive market Karmas; hence, it is in the interest of
business to perform positive Karmas in market places. The
positive "market Karmas ultimately results in "Subha-
Labha", i.e., the "right-profit" which should be processed
through Dharma Kantas" and Dharma-Khatas" etc., the
II II
Indian righteous market parameters. Whatever objectives
are determined by a business organisation, those must
relate to the value prevailing in the society. Means should
be given equal importance (Yadrisi Bhavanah Yasya Siddhi
Bhavati Tadrisi). Dishonest and unscrupulous means may
bring quick and intended result, but they lead to
undesirable and painful end. A Karmayogi follows honest
path, so should a business man.
You do not lose anything by Karmayoga. Even if you do a
little service to society, it brings its own advantages
and benefits. It purifies your heart and prepares the
Antahkarna for the reception of knowledge of Atma. The
Samskara or impressions of these good actions are indelibly
embedded in your subconscious mind. Sympathy, love,
sacrifice, .faith and sense of service etc., which provide the
balance of action are conspicuously missing in business
world.
The modem western management has limited perspective
with emphasis on changes being initiated by external
factors. The philosophy of Karmayoga believes that while
such factors can serve as wake-up calls and take up
organisation from a state of Tamas (ignorance and
passivity) to one of Rajas (aggression), the real inspiration
has to come from within which is possible only after
reaching a state of Satva (absence of friction). Ideas come
when mind is not paralysed by fear of failure. Strive for
Kaushalam (excellence) in Karma (action) and do not allow
anxiety for Phalam (result) to divert your energy. Niskaam
30
Downloaded from vis.sagepub.com at FORDHAM UNIV LIBRARY on March 18, 2015
Karma (working without any returns) - in the long run i;
more rewarding to all, including the business world.
The Geeta belongs to the period of upheaval through
which humanity periodically passes in which intellectual,
moral, social and political forums are at strife and when
these are not properly adjusted violent convulsions take
m" place. In the conflict between the self-affirming law of
good and the forums that impede it, force is sometimes
necessary to give the law of good a chance. Arjun takes
up a pacifist attitude and declines to participate in a fight
for truth and justice. He admits that he is overcome by
weakness and ignorance. Krishna advises Arjun to fight
without passion or ill-will, without anger or attachment
and if we develop such a frame of mind violence becomes
impossible. A greater emphasis is laid on Lokasamgraha
(world solidarity and human brotherhood). In this context,
the most practical path for our business world's
regeneration is Karmayoga. The Geeta considers Karma
as Duty or Sadhana. Action has to be performed in the true
Yagna - spirit (the spirit of sacrifice). A Karmayogi is one
who works for the good of others without asking for results
for himself. Buddha has given the same message to his
disciples - (Bahujana Hitaya, Bahujana Sukhaya). This
concept gives a powerful message to the business world
for going for social responsibility, which is gaining
momentum now.
The Geeta refers to Mahabharata as the Karmayudha or
Dharmayudha and Kurukshetra as Karmakshetra or
Dharmakshtra. It justifies even the evils of war if the same
has been caused to ensure justice (Dharma), following
the righteous steps. The Kauravas represent the present
day trend of greed culture, where ethics, morality and
values have no place and deceitful means are adopted to,
usurp the rightful claims of the Pandavas. The mental
horizon of the Kauravas got completely blurred by ego
and excessive possessiveness and they lost all logic and
sane reasoning. They refused to listen to good counsels of
the Lord and declined to part even with five villages, while
....the Pandavas displayed utter restrain, discipline and
sacrifice by undergoing all pains and sufferings and
giving up their rightful claims for greater good. Such a
state of Ahankara (ego) and Asakti for worldly goods
brought disaster for the Kauravas and the society was
cleansed and purified. The Pandavas led by Arjuna are
projected as exemplary Karmayogi. Arjuna can be a role
model for our business leaders.
The doctrine of Karma Yoga (energism) impresses upon
us to be a winner like Arjuna, by shedding away
attachment, ego and selfishness and inculcating virtues
like sacrifice, dedication, belief and the greater good of
the people as the motive of actions. It does not preach
VISION: The Journal of Business Perspective July-December, 1999
inaction, in any case. All that is required is an
equanimous attitude to be developed for taking pains and
pleasures, success and failure, with the same spirit. In
such an eventuality, neither victory gives you exalted kick
nor defeat unnecessary demoralisation. It is all in the game
of Karma. Defeat is temporary. He who starts well reaches
the end. Such a mind-set will relieve business world of
excessive stresses and unnecessary tensions.
The doctrine of Karma Yoga is perhaps more relevant
today than in the Mahabharata times. Our society is
passing through more difficult times. We have more and
more Kauravas than Pandavas in our society who are
hell bent on grabbing others' shares by adopting foul
means. Values, ethics and morality have lost their
relevance. Karma, Krodha, Lobha, Moha and Swartha guide
·the affairs. Quick success, excessive amassing of wealth
and excessive egotism in the shape of false prestige, are
the hallmarks of our society. For alleviation of the plight
of society, the principles of Karma Yoga ~ppear to be the
only solution. We cannot cease doing business. We must
not. But the business should be performed as per the
tennets of dharma. The means should justify the end. The
purpose of each business work must be sublime and
pristine. The biases caused by excessive attachment and
ego driven behaviours may be controlled by following the
feelings of Nishkama Karma Yoga. Virtues like .Tyaga
VISION: The Journal of Business Perspective July-December, 1999
Downloaded from vis.sagepub.com at FORDHAM UNIV LIBRARY on March 18, 2015
(Sacrifice), Vishwas (belief) and Greater-good and welfare
must be cultivated as part and parcel of business.
How to tum our managers as Karrnayogies when changes
in all walks of life are taking place very fast? Have they
time to do that? While answering this question one should
keep in mind that Lord Krishna turned Arjuna into a Karma
yogi in the battle field itself and not in an air-conditioned
class-room. It is a sort of action learning and it can be
done in the thick of business-battle.
No other segment of society needs these guidelines and
codes more than the business society. Fierce competition
and scramble for fortunes might compel them to follow
short-cut, foul and quick fix means which often lead them
to present day miseries and morasses. Virtues like Tyag,
Dana, Sanjama, Balidan etc., are conspicuous by their
absence. Honesty and Greater good (Vahujan-Hitaya) spirit
is missing, These virtues act as lubricants for smooth
running of business and ensuring enjoyment of the
fruits of affluence. These missing links can be inculcated
and reinforced by practising the tennets of Nishkama
Karma yoga. If an employer wants to manage his business
or any other activity in an efficient and effective way
successfully and lastingly and with least stress and
tension and with happiness and harmony in life, he
should practise Karma yoga as the true mantra in his
day-to-day busiriess life.
31