Swami Vivekananda’s Karma Yoga and Seligman’s PERMA Model: A Conceptual Study

Abstract

The contemporary human civilization has reached the peaks of accomplishment in various knowledge domains. However, people are so obsessed with their extrinsic achievements that they have forgotten to see the psychological damage caused to themselves. So, it is very crucial to explore the remedies for psychological aberrations caused by the strains of modernization. In this regard, the research article attempts to explore two psychological frameworks: Vivekananda’s Karma Yoga and Seligman’s PERMA (Positive Emotions, Engagement, Relationships, Meaning, and Accomplishment) Model. Vivekananda’s Karma Yoga places character as the centre of influence and the positive character produces appropriate behavioural or cognitive patterns. He also infers on other dimensions of positive psychology such as integration of three Gunas (Samkhya Philosophy), altruism in work and the concept of Vasudeva Kutumbakam. Besides, the article tries conceptualizing the dimensions of Karma Yoga with the PERMA Model. Seligman’s PERMA Model acts as the foundation to the western concept of positive psychology and offers objective strategies to nurture positivity in people. Although there is a subjective or objective variation in these Indian and Western frameworks, there is a commonality in each dimension of these frameworks. The research article tries to exemplify commonalities among these dimensions and their applicability in achieving personal transformation. The article also exemplifies the application value of Karma Yoga and PERMA model at the workplace and how these two frameworks may be integrated to infuse more intrinsic and extrinsic positivity in the professionals. The scope of the conceptual study is widely elaborated in the article and it may be an enlightening outcome for the professional working in the corporate world.

Keywords

Close/interpersonal relationships karma yoga passion at work positive behaviour support positive psychology

Get full access to this article

View all access options for this article.

References

Prabhupada

. Bhagavad Gita as it is. England: Intermex Publishing, 2006.

Phillips

. Yoga, karma, and rebirth: A brief history and philosophy. New York: Columbia University Press, 2009, pp. 100–104

Sastrri

. The Bhagavad Gita; commentary of Sri Shankaracharya. Mysore: The G.T.A. Printing Press, Mysore, 1901.

Larson

and Bhattacharya

. Encyclopedia of Indian philosophies. New Delhi: Motilal Banarsidass Press, 1987.

Mukhyananda

. Vedanta: The science of integral yoga. Bangalore: Advaita Ashrama, 1998.

Reichenbach

. The law of karma and the principle of causation. Philos. East West, 1988; 38 399–410.

Rastogi

and Pati

. Towards a conceptualization of karma yoga. Working Paper Number IIMK/WPS/159/OBHR/2014/17. https://zbook.org/read/12018_towards-a-conceptualization-of-karma-yoga.html

Tellegen

and Atkinson

. Openness to absorbing and self-altering experiences (“absorption”), a trait related to hypnotic susceptibility. J. Abnorm. Psychol. 1974; 83 268–277.

Kumar

and Kumar

. Karma yoga: A path towards work in positive psychology. Indian J Psychiatry, 2013; 55 150–152.

10.

Easwaran

. The Bhagavad Gita (Easwaran’s classics of Indian spirituality). 2nd ed. Canada: The Blue Mountain Center of Meditation, 2007, pp.78–89.

11.

Dekeyser

, Raes

, Leijssen

, Leysen

and Dewulf

. Mindfulness skills and interpersonal behaviour. Pers. Individ. Differ, 2008; 44 1235–1245.

12.

Keith

. The Samkhya system. Oxford: Clarendon Press, 1918.

13.

Sinha

. Samkhya Philosophy Vol. XI. Kolkata: The Indian Press, 1915, pp. 309–310

14.

Klostermaier

. A survey of Hinduism. New York: State University of New York Press, 1989, pp. 22–155

15.

Dovidio

, Piliavin

, Schroeder

and Penner

. The social psychology of prosocial behavior. New York: Academic, 2006.

16.

Seligman

MEP

. Authentic happiness: Using the new positive psychology to realize your potential for lasting fulfillment. New York: Free Press, 2002.

17.

Peterson

and Seligman

MEP

. Character strengths and virtues: A handbook and classification. Oxford: Oxford University Press, 2004.

18.

Chatterjee

. Managerial ethos of the Indian tradition: Relevance of a wisdom model. J. Indian Bus. Res, 2009; 1 136–162.

19.

Khanna

, Singh

, Singla

and Verma

. Relationship between Triguna theory and well-being indicators. Int. J. Yoga- Philos., Psychol. Parapsychol, 2013; 2 69–74.

20.

Singh

RPB

. Cosmos and shared wisdom: The Asian vision. In The 50th World Congress of IFLA (International Federation of Landscape Architects): 9–12 April 2013, Auckland NZ.

21.

Tugade

and Fredrickson

. Resilient individuals use positive emotions to bounce back from negative emotional experiences. Pers Soc Psychol, 2004; 86 320–333.

22.

Vivekananda

. Vedanta philosophy eight lectures on karma yoga. Hollister (Missouri): YogeBooks, 2010.

23.

McDermott

. Indian spirituality in the west: A bibliographical mapping. Philos. East West, 1975: 25; 213–239.

24.

Devarakonda

. Vasudhaiva kutumbakam Relevance of India’s ancient thinking to contemporary strategic reality. New Delhi: Aryan Books International, 2020, pp. 86–116.

25.

Park

and Peterson

Positive psychology and character strengths: Application to strengths-based school counseling. Prof. Sch. Couns. 2008; 12 85–92.

26.

Deshpande

. Comparative study on Maslow’s theory. Int. J. Innov. Res. Sci. Eng. 2018; 8 48–50.

27.

Mulla

and Krishnan

. Karma-yoga, the Indian Work ideal, and its relationship with empathy. Psychol. Dev. Soc, 2008; 20 27–49.