Karma in the Bhagavad Gita

karma refers to action — any thought, word, or deed — and the spiritual implications that arise from it. Derived from the Sanskrit root "kri", meaning "to do" or "to act," karma in the Gita is not limited to ritual or religious acts but encompasses all forms of human activity.

At the heart of the Bhagavad Gita is the doctrine of Karma Yoga, or the yoga of action. Lord Krishna teaches Arjuna that action is inevitable and essential for life, but what matters is the attitude and intention behind the action. The Gita does not promote inaction; instead, it emphasizes nishkama karma — performing one’s duty without attachment to the results.

Krishna says in Chapter 2, Verse 47:

"Karmanye vadhikaraste ma phaleshu kadachana,

Ma karma phala hetur bhur ma te sangostva akarmani."

"You have the right to perform your actions, but not to the fruits thereof. Never be attached to the results of your actions, and never be attached to inaction."

This verse is one of the most famous in the Gita and encapsulates the essence of karma in its spiritual form. The emphasis is on selfless action, where the individual acts out of duty, not for personal gain or fear of loss. Such detachment does not mean indifference or carelessness; rather, it implies inner freedom and equanimity.

The Gita divides karma into three broad categories:

1. Sattvic Karma – Action performed without attachment, ego, or desire for reward, done as a sense of duty.

2. Rajasic Karma – Action driven by desire, ambition, and selfish motives, often leading to attachment and restlessness.

3. Tamasic Karma – Action done out of ignorance, delusion, or without regard for consequences, often harming oneself or others.

Krishna encourages Arjuna to engage in sattvic karma — performing his svadharma (personal duty), which in his case is that of a warrior — without attachment to victory or defeat.

Another key teaching is that karma binds the soul (the atman) when done with attachment, desire, and ego. Such actions create karmic results that keep the soul entangled in the cycle of samsara (birth and rebirth). However, when one acts selflessly, dedicating actions to God (Krishna), one transcends the bondage of karma. This is karma yoga — the path to liberation through selfless action.

Krishna also clarifies that renunciation of action is not superior to action itself. True renunciation (sannyasa) is internal — the renunciation of attachment, not of action.

In conclusion, the Bhagavad Gita redefines karma from a mechanical cause-effect framework into a path of spiritual growth. It teaches that every action, when done with the right attitude, becomes a means to purify the mind and attain liberation. By practicing karma yoga — acting selflessly, without desire for results, and offering all actions to the Divine — one transcends karma itself and realizes the eternal Self.