Karma (कर्म) - Revision history

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Nishkama Karma (निष्कामकर्म)

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Fordharma: /* Karma and Volition */

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Karma and Volition

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Karma and Volition

Fordharma: /* Duty or Motive in Karma */

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Duty or Motive in Karma

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Nishkama Karma (निष्कामकर्म)

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Giving up Karma

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Kama drives Karma

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← Older revision		Revision as of 09:30, 22 December 2024
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	=== Nishkama Karma (निष्कामकर्म) ===		=== Nishkama Karma (निष्कामकर्म) ===
		+	Vishnu Purana (1.19.41) succinctly mentions which karma is worth performing and what should be the goal of that action. <blockquote>
		+	तत्कर्म यन्न बन्धाय सा विद्या या विमुक्तये । आयासायापरं कर्म विद्यान्या शिल्पनैपुणम् ४१ ।
		+
		+	tatkarma yanna bandhāya sā vidyā yā vimuktayē \| āyāsāyāparaṁ karma vidyānyā śilpanaipuṇam 41 \| (Vish. Pura 1.19.41)<ref>Vishnu Puranam ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%A3%E0%A5%81%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%BE%E0%A4%82%E0%A4%B6%E0%A4%83/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%AF Prathamaamsh Adhyaya 19])</ref></blockquote>
		+	That is karma that does not produce bondage. That is vidya that literates. All other karma is mere exertion, and all other vidya is mere mastery of a skill.
		+
	It is emphatically stated that Sanyasa does not mean the renunciation of action itself, but of interest, desire and attachment; it means giving up of the fruit of all work. Bhagavan Shrikrishna says,<blockquote>काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः । सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥१८- २॥ (Bhag. Gita. 18.2) </blockquote>They continue to do the ''nitya karma'' (daily works for the maintenance of the body), but they renounce ''kāmya karma'' (works related to acquisition of wealth, progeny, prestige, status, power, etc). Giving up actions cannot be possible. But internally giving up the attachment to the action is called Tyaga. This implies not relinquishing the prescribed Vedic duties, rather renouncing the desires for enjoying their fruits (''[[Nishkama Karma (निष्कामकर्म)\|nishkama karma]]''). Therefore, the attitude of giving up attachment to the rewards of actions is ''Tyaga'', while the attitude of giving up works is sanyasa.<blockquote>यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः। तदर्थं कर्म कौन्तेय मुक्तसंगः समाचर।।3.9।। (Bhag. Gita. 3.9)<ref name=":8" /></blockquote>In the world one is bound by actions other than those performed for Yajnas; therefore, O son of Kunti (Arjuna), perform actions free from attachment.		It is emphatically stated that Sanyasa does not mean the renunciation of action itself, but of interest, desire and attachment; it means giving up of the fruit of all work. Bhagavan Shrikrishna says,<blockquote>काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः । सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥१८- २॥ (Bhag. Gita. 18.2) </blockquote>They continue to do the ''nitya karma'' (daily works for the maintenance of the body), but they renounce ''kāmya karma'' (works related to acquisition of wealth, progeny, prestige, status, power, etc). Giving up actions cannot be possible. But internally giving up the attachment to the action is called Tyaga. This implies not relinquishing the prescribed Vedic duties, rather renouncing the desires for enjoying their fruits (''[[Nishkama Karma (निष्कामकर्म)\|nishkama karma]]''). Therefore, the attitude of giving up attachment to the rewards of actions is ''Tyaga'', while the attitude of giving up works is sanyasa.<blockquote>यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः। तदर्थं कर्म कौन्तेय मुक्तसंगः समाचर।।3.9।। (Bhag. Gita. 3.9)<ref name=":8" /></blockquote>In the world one is bound by actions other than those performed for Yajnas; therefore, O son of Kunti (Arjuna), perform actions free from attachment.

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 == परिचयः ॥ Introduction ==
 A commonly stated account of karma in terms of “as you sow so shall you reap” or “as you act, so you enjoy or suffer” are attempts to connect the underlying thought to our ordinary ethical and soteriological thinking and, precisely for this reason, does not capture the underlying thought in its totality.<ref name=":0" />
 Thus this axiom does not go far enough although it is a simple way of understanding the import of Karma. For the sowing and reaping in the ancient Indian system, may be separated by a great gulf of time. This axiom is based on the premise that time is linear but [[Kala (कालः)|Kala]] (time) is cyclical as per the laws of the cosmos according to Bharatiya [[Kalamana (कालमानम्)|Kalamana]]. The law of Karma says that any action (good or bad) has consequences, far in excess of what is visible to the eye. Thus the term Karma came to include not just actions but all its consequences (Phalita), for they - Karma and Karmaphala (the fruits of action) have Samavāyasaṃbandha (समवायसंबन्ध) in the sense that they are inherently and inseparably connected and arise together, even though separated by great lengths of time. Just like a fruit (Phala) manifests from a tree after a long period from the time the seed was sown, so also Karmaphala, takes time to emerge. The law of Karma has come to be accepted as a universal law of causation.
-=== व्युतपत्तिः ॥ Etymology ===
+== व्युतपत्तिः ॥ Etymology ==
 The word “karma” is derived from the verbal root “kr । कृ (डुकृञ् करणे),” meaning “act,” “bring about,” “do,” "that which is characterized by movement". Its pratipadika form Karman (कर्मन्) is also widely in usage.
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 * Karma transcends time - gives its karmaphala irrespective of the time and age
-<blockquote>बालो युवा च वृद्धश्च यः करोति शुभाशुभम् । तस्यान्तस्यामवस्थायां भुङ्क्ते जन्मनिजन्मनि ॥ १,११३.३० ॥ (Garu. Pura. 1.113.30) स्वकालं नातिवर्तन्ते तथा कर्म पुराकृतम् ॥ १,११३.५१ ॥ (Garu. Pura. 1.113.51)</blockquote>Birth after birth, a man reaps (eats) the fruits of his deeds, whether auspicious or inauspicious, in the respective ages of infancy, youth or old age at which the actions had been performed.
+<blockquote>बालो युवा च वृद्धश्च यः करोति शुभाशुभम् । तस्यान्तस्यामवस्थायां भुङ्क्ते जन्मनिजन्मनि ॥ १,११३.३० ॥ (Garu. Pura. 1.113.30) स्वकालं नातिवर्तन्ते तथा कर्म पुराकृतम् ॥ १.११३.५१ ॥ (Garu. Pura. 1.113.51)</blockquote>Birth after birth, a man reaps (eats) the fruits of his deeds, whether auspicious or inauspicious, in the respective ages of infancy, youth or old age at which the actions had been performed.
 Just as flowers and fruits do not transgress their stipulated time (they do not come out earlier or later), so also is the case with karma of the previous births.
@@ Line 166: / Line 166: @@
 == Karma and Bondage ==
-One can never dust off the Karma done by him, it remains bound and gives far reaching consequences even across life times. According to Garuda Purana,<blockquote>न चान्तरिक्षे न समुद्रमध्ये न पर्वतानां विवरप्रवेशे । न मातृमूर्ध्नि प्रधृतस्तथाङ्के त्यक्तुं क्षमः कर्म कृतं नरो हि ॥ १,११३.२० ॥ (Garu. Pura. 1.113.20)<ref name=":10" /></blockquote>A man can never forsake the action done by him far into the sky, or deep into the ocean or high on a mountain; whether held by the mother on her head or in her lap.<ref name=":9" /> Karma neither comes to us as a hereditary possession nor does it leave us after death. It's effects can be reduced but never completely removed.<blockquote>न पितुः कर्मणा पुत्रः पिता वा पुत्रकर्मणा । स्वयं कृतेन गच्छन्ति स्वयं बद्धाः स्वकर्मणा ॥ १,११३.२७ ॥
+One can never dust off the Karma done by him, it remains bound and gives far reaching consequences even across life times as per Garuda Purana,<blockquote>न चान्तरिक्षे न समुद्रमध्ये न पर्वतानां विवरप्रवेशे । न मातृमूर्ध्नि प्रधृतस्तथाङ्के त्यक्तुं क्षमः कर्म कृतं नरो हि ॥ १,११३.२० ॥ (Garu. Pura. 1.113.20)<ref name=":10" /></blockquote>Meaning: A man can never forsake the action done by him far into the sky, or deep into the ocean or high on a mountain; whether held by the mother on her head or in her lap.<ref name=":9" /> Karma neither comes to us as a hereditary possession nor does it leave us after death. It's effects can be reduced but never completely removed.<blockquote>न पितुः कर्मणा पुत्रः पिता वा पुत्रकर्मणा । स्वयं कृतेन गच्छन्ति स्वयं बद्धाः स्वकर्मणा ॥ १,११३.२७ ॥
 कर्मजन्यशरीरेषु रोगाः शरीरमानसाः । शरा इव पतन्तीह विमुक्ता दृढधन्विभिः ॥ १,११३.२८ ॥ (Garu. Pura. 1.113.27-28)<ref name=":10" /></blockquote>Meaning: Neither the son (through Shraddha and other rites) nor the father with various rites for the welfare of the son, can ward off the effects of Karma. It's consequences invariably follow one who performs the deeds and one is bound by his own karma (not by other's). In the physical body born as a result of Karma, different kinds of illnesses, physical or mental fall in quick succession like the arrows discharged by a skillful archer.<ref name=":9" />

@@ Line 174: / Line 174: @@
 === Karma and Volition ===
 Karma may be taken to mean “willed action.” Will or volition is behind all actions that produce karma. The will manifests in the form of desires prompted by the stored karma. This is what happens in all karmic action. However, the mind has the ability to direct its volition bypassing desires and without the promptings from karmāśaya. Patañjali postulates the existence of a depository for all accumulated karma in one’s life. It is called karmāśaya, the receptacle of karma, produced by past actions, which remains potent to influence future action. It is the womb where desires for future action are born. In Yoga, karmāśaya is the source that generates desires, prompts behavior, and in significant ways influences one’s life now and in future. It is rooted in [[Kleshas (क्लेशाः)|kleshas]] (Yoga-Sūtras, II.2). Kleśas are the afflictions that hinder proper functioning of the mind and obstruct one’s progress toward liberation.<ref name=":15" />
 A yogi exercises pure volition; actions caused by such pure volition are free from karmic consequences. According to Yogasutras, [[Chitta (चित्तम्)|chitta]] (one of the four elements of [[Antahkarana Chatushtaya (अन्तःकरणचतुष्टयम्)|antahkarana chatushtaya]]) has the latent power shakti and can exercise volition and has the capacity to reflect and react back upon itself. Such a will or volition is pure and goes beyond actions caused by subliminal samskaras (vasanas) and even actions guided by dharma. All actions or karmas prompted by accumulated previous karma or driven by dharma are  channeled through the karmendriyas (sense organs). However, actions prompted by pure volition (Will) such as those of a yogi or a rishi bypass the motor system of the body. This is the significant difference between willed actions exercised by ordinary and realized people.<ref name=":15" />

@@ Line 169: / Line 169: @@
 कर्मजन्यशरीरेषु रोगाः शरीरमानसाः । शरा इव पतन्तीह विमुक्ता दृढधन्विभिः ॥ १,११३.२८ ॥ (Garu. Pura. 1.113.27-28)<ref name=":10" /></blockquote>Meaning: Neither the son (through Shraddha and other rites) nor the father with various rites for the welfare of the son, can ward off the effects of Karma. It's consequences invariably follow one who performs the deeds and one is bound by his own karma (not by other's). In the physical body born as a result of Karma, different kinds of illnesses, physical or mental fall in quick succession like the arrows discharged by a skillful archer.<ref name=":9" />
 In such a case a man should act in such a way that action does not become binding and he has to undergo cycles of birth and death. As Prof. Hiriyanna says:<blockquote>"The Gita-teaching stands not for renunciation ''of'' action, but for renunciation ''in'' action."</blockquote>
@@ Line 176: / Line 175: @@
 Karma may be taken to mean “willed action.” Will or volition is behind all actions that produce karma. The will manifests in the form of desires prompted by the stored karma. This is what happens in all karmic action. However, the mind has the ability to direct its volition bypassing desires and without the promptings from karmāśaya. Patañjali postulates the existence of a depository for all accumulated karma in one’s life. It is called karmāśaya, the receptacle of karma, produced by past actions, which remains potent to influence future action. It is the womb where desires for future action are born. In Yoga, karmāśaya is the source that generates desires, prompts behavior, and in significant ways influences one’s life now and in future. It is rooted in [[Kleshas (क्लेशाः)|kleshas]] (Yoga-Sūtras, II.2). Kleśas are the afflictions that hinder proper functioning of the mind and obstruct one’s progress toward liberation.<ref name=":15" />
-A yogi exercises pure volition; actions caused by such pure volition are free from karmic consequences.
+A yogi exercises pure volition; actions caused by such pure volition are free from karmic consequences. According to Yogasutras, [[Chitta (चित्तम्)|chitta]] (one of the four elements of [[Antahkarana Chatushtaya (अन्तःकरणचतुष्टयम्)|antahkarana chatushtaya]]) has the latent power shakti and can exercise volition and has the capacity to reflect and react back upon itself. Such a will or volition is pure and goes beyond actions caused by subliminal samskaras (vasanas) and even actions guided by dharma. All actions or karmas prompted by accumulated previous karma or driven by dharma are  channeled through the karmendriyas (sense organs). However, actions prompted by pure volition (Will) such as those of a yogi or a rishi bypass the motor system of the body. This is the significant difference between willed actions exercised by ordinary and realized people.<ref name=":15" />
 === Karma and Dharma ===

@@ Line 99: / Line 99: @@
 '''Sakāma karma''' is said to be an action that is done from the motive of achieving something. This refers to deliberate acts with an ego reference. Most of the human actions are sakāma karmas. For example, people cook food to satisfy their hunger; students prepare notes for examinations and for achieving high grades and so on. In fact, most people are sakāmi people who have desires for results of their actions.
-'''[[Nishkama Karma (निष्कामकर्म)|Niṣkāma karma]]''' is a deed intended for everyone’s benefit, similar in a sense to altruism. It is karma that follows dharma, the moral imperative.<ref>Paranjpe, Anand. C. and Ramakrishna Rao, K. (2016) ''Psychology in the Indian Tradition.'' London: Kluwer Academic Publishers</ref>  The word ‘kama’ in niṣkāma refers to dismissing the ‘desire’ for an action’s results rather than eliminating the ‘desire’ to propel an action. It compels one to avoid greed and voracious or insatiable pursuit of gains and upholds the tenets of kartavya karma or doing one’s duty without expecting any return.<ref>Pathak, Krishna Mani. 2013. “Nishkama Karma and the Categorical Imperative: A Philosophical Reflection on the Bhagavad-Gita.” ''International Journal of Applied Ethics'' 2:119-140. <nowiki>https://www.academia.edu/19631993</nowiki>. (Page 120)</ref>
+'''[[Nishkama Karma (निष्कामकर्म)|Niṣkāma karma]]''' is a deed intended for everyone’s benefit, similar in a sense to altruism. It is karma that follows dharma, the moral imperative.<ref name=":15">Paranjpe, Anand. C. and Ramakrishna Rao, K. (2016) ''Psychology in the Indian Tradition.'' London: Kluwer Academic Publishers</ref>  The word ‘kama’ in niṣkāma refers to dismissing the ‘desire’ for an action’s results rather than eliminating the ‘desire’ to propel an action. It compels one to avoid greed and voracious or insatiable pursuit of gains and upholds the tenets of kartavya karma or doing one’s duty without expecting any return.<ref>Pathak, Krishna Mani. 2013. “Nishkama Karma and the Categorical Imperative: A Philosophical Reflection on the Bhagavad-Gita.” ''International Journal of Applied Ethics'' 2:119-140. <nowiki>https://www.academia.edu/19631993</nowiki>. (Page 120)</ref>
 === Based on time when Karmas fructify ===
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 In such a case a man should act in such a way that action does not become binding and he has to undergo cycles of birth and death. As Prof. Hiriyanna says:<blockquote>"The Gita-teaching stands not for renunciation ''of'' action, but for renunciation ''in'' action."</blockquote>
 === Karma and Dharma ===
-Karma performed in the framework of Dharmik guidelines secures the welfare and happiness of the individual and the society. The propounders of Dharma did appreciate the importance of Karma in this creation and its role in the fulfilment of the desires of the human being. It was recognized that Kama that drives Karma if was left unregulated by law, it would bring about undesirable results for everyone. Therefore, every propounder of Dharma unanimously declared that for the existence of an orderly society and peace in all corners, desires (Kama) for material enjoyment and pleasure (Artha) should always conform to Dharma (code of right conduct) and be never inconsistent with it.<blockquote>तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ । ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ॥१६- २४॥ (Bhag. Gita. 16.24)</blockquote>Meaning: Let the shastras be your authority in deciding what you should do and what you should desist from doing.<ref name=":14">Jois, Rama. ''DHARMA - The Global Ethic'', Bombay: Bharatiya Vidya Bhavan. (Page 18-19)</ref>
+The mind may be guided by dharma instead of pushed by desires. There are then two kinds of willed action—one prompted by the kleśas and the other motivated by dharma. The former produces impure karma and the latter causes pure karma to manifest. Such pure karma is beneficial in one’s pursuit of liberation, whereas impure karma is detrimental to it.<ref name=":15" />
 Every act or conduct which was in disobedience to rules of Dharma was called Adharma and was declared to be injurious to society and the individual.

@@ Line 181: / Line 181: @@
 It is emphatically stated that Sanyasa does not mean the renunciation of action itself, but of interest, desire and attachment; it means giving up of the fruit of all work. Bhagavan Shrikrishna says,<blockquote>काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः । सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥१८- २॥ (Bhag. Gita. 18.2) </blockquote>They continue to do the ''nitya karma'' (daily works for the maintenance of the body), but they renounce ''kāmya karma'' (works related to acquisition of wealth, progeny, prestige, status, power, etc). Giving up actions cannot be possible. But internally giving up the attachment to the action is called Tyaga. This implies not relinquishing the prescribed Vedic duties, rather renouncing the desires for enjoying their fruits (''nishkama karma''). Therefore, the attitude of giving up attachment to the rewards of actions is ''Tyaga'', while the attitude of giving up works is sanyasa.<blockquote>यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः। तदर्थं कर्म कौन्तेय मुक्तसंगः समाचर।।3.9।। (Bhag. Gita. 3.9)<ref name=":8" /></blockquote>In the world one is bound by actions other than those performed for Yajnas; therefore, O son of Kunti (Arjuna), perform actions free from attachment.
-'''How to stop this wheel of Karma even while living in this world?'''
+'''How to stop Karma chakra even while living in this world?'''
-This can be achieved through obtaining Jnana and performing Nishkama karma. Atman is the true Self which is independent of the body which actually and physically performs the deeds. Once a sadhaka understands the required tenets and doctrines of karma, he endeavors to distance himself from the deeds done by the mind and body. Once freed from the fetters of ignorance while he is alive, he realizes that it is the body that is doing a deed, not his Atma. Annihilating the chitta, they go about the worldly affairs and conduct deeds without any attachment to the karmaphala. He goes through the prarabdha karma observing the body suffering the consequences of past deeds, and since the wise man has understood that the body is not ‘he’, he remains stoic and calm and watches the sufferance like a neutral observer, setting him free from bondage to samsara. Such a person is said to have obtained '''"Jivan Mukti"''' , i.e., the state of spiritual mukti (freedom) even while he is alive in the world and has a physical body. The chitta is tamed and controlled but has a Saarupa or form, and does not have to take repeated births anymore as the vasanas are totally eliminated.<ref name=":13" /> In the next step, when a person is freed from his body upon death, his Atma is liberated from the boundaries that are imposed upon it by the body. The Atma sets itself free and merges with the vast cosmos which is present outside the body, totally freeing itself from the gross body. It is a neutral and inert state of existence. There is neither light nor darkness in it. It has a mysterious element of truth in it that cannot be described, and which has no name or attributes, qualifications or qualities that can define or delineate it. It is called "'''Videha Mukti"''' and is higher than Jivan Mukti. The best example of a person having both these forms of Muktis simultaneously is the legendary Janaka Maharaja (father of Sita and father-in-law of Shri Rama) because although he was a Maharaja taking care of the mundane work as a ruler, internally he was completely detached from the world and is considered the most enlightened and wise king that ever existed. That is why he is also called ‘Videha’ and his Sita Devi was called Vaidehi.<ref name=":13" />
+This can be achieved through obtaining Jnana and performing Nishkama karma. Atman is the true Self which is independent of the body which actually and physically performs the deeds. Once a sadhaka understands the required tenets and doctrines of karma, he endeavors to distance himself from the deeds done by the mind and body. Once freed from the fetters of ignorance while he is alive, he realizes that it is the body that is doing a deed, not his Atma. Annihilating the chitta, they go about the worldly affairs and conduct deeds without any attachment to the karmaphala. He goes through the prarabdha karma observing the body suffering the consequences of past deeds, and since the wise man has understood that the body is not ‘he’, he remains stoic and calm and watches the sufferance like a neutral observer, setting him free from bondage to samsara. Such a person is said to have attained '''"Jivan Mukti"''' , i.e., the state of spiritual mukti (freedom) even while he is alive in the world and has a physical body. He is called a [[Jivanmukta (जीवन्मुक्तः)]]. The chitta is tamed and controlled but has a Saarupa or form, and does not have to take repeated births anymore as the vasanas are totally eliminated.<ref name=":13" /> In the next step, a person is freed from the limitations of his body upon death, his Atma sets itself free and merges with the vast cosmos which is present outside the body, totally freeing itself from the gross body. It is a neutral and inert state of existence. There is neither light nor darkness in it. It has a mysterious element of truth in it that cannot be described, and which has no name or attributes, qualifications or qualities that can define or delineate it. It is called "'''Videha Mukti."'''. The best example of a person having both these forms of Muktis, simultaneously is the legendary Janaka Maharaja (father of Sita and father-in-law of Shri Rama). Here the word Videha means "without a body". It has two implications - it refers to the higher state of Jivanamukta, when the sadhaka totally looses the awareness of his own body and does not respond even if he is bodily harmed; second - it refers to the actual shedding of the body at death. Although Janaka was a Maharaja taking care of the mundane work as a ruler, internally he was completely detached from the world, to the extent that bodily harm is not noticed by him. He is considered the most enlightened and wise king that ever existed, hence he was called ‘Videha’ and his daughter Sita Devi was called Vaidehi. There are other versions where the whole lineage is said to have such a disposition and hence the lineage was called Videha.<ref name=":13" />
 '''What Happens to the Jivanmukta’s Karma?'''

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 ==== Character of a person ====
 The character of an individual is the subject to the law of Karma, as it is an aggregate of a large number of minute activities of the mind and body. Each character or personality is the grand total result of previous mental actions, and is also the cause of future changes in the character. The law of Karma inculcates this grand truth of nature, that cause lies in the effect and effect is also latent in the cause. For instance, a seed contains the whole tree potentially and produces the tree, and the tree produces the seed again. With the help of this great truth we can easily explain why a character is good or bad, why one individual behaves in this way or why one suffers and is miserable, while another enjoys his life and is happy. We do not have to blame our parents for our misery and sufferings, nor anyone else. So also neither are the divine nor the demonic forces a reason for our pleasure and pain.<ref name=":11" />
 ==== Karma refutes theory of predestination and grace ====

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 तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ । ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ॥१६- २४॥ (Bhag. Gita. 16.24)
-Meaning: Let the shastras be your authority in deciding what you should do and what you should desist from doing.<ref>Jois, Rama. ''DHARMA - The Global Ethic'', Bombay: Bharatiya Vidya Bhavan. (Page 18-19)</ref>
+Meaning: Let the shastras be your authority in deciding what you should do and what you should desist from doing.<ref name=":14">Jois, Rama. ''DHARMA - The Global Ethic'', Bombay: Bharatiya Vidya Bhavan. (Page 18-19)</ref>
 Every act or conduct which was in disobedience to rules of Dharma was called Adharma and was declared to be injurious to society and the individual.
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 ==== Kama drives Karma ====
-We have seen that all the causes of our actions are the motives or desires which lie within ourselves. So long as these desires are there, we are forced to work and reap the fruit of our labours. In everyday life each individual is constantly performing some kind of work from some motive. Some work for money, some for name and fame; some work in the hope of attaining heavens, and others as a penance. Yet when their treasure houses are full, they still reach out for the peace and happiness which their wealth cannot bring them.<ref name=":11" />
+We have seen that all the causes of our actions are the motives or desires which lie within ourselves. Manu stated it earlier that<blockquote>अकामस्य क्रिया काचिद्दृश्यते नेह कर्हिचित् । यद्यद्धि कुरुते किं चित्तत्तत्कामस्य चेष्टितम् । । २.४ (Manu. Smrti. 2.4)</blockquote>Meaning: There is no act of man which is free from desire; whatever a man does is the result of the impulse of desire.<ref name=":14" />
 All work done through selfish motives binds the Atma to the fruits of Karma generated thereof, and is in consequence a cause of bondage. By working for work’s sake and not to fulfil selfish desires the law of karma will be broken and we become limitless. A few who work without personal motive, without desire for return, and they are the salt of the earth. They work as if they were paying of a debt which they owe to society, to parents, to humanity. If we can labour with this idea, that we do is merely to cancel our debt to the universe, then we can work for work's sake. When we pay off a debt, do we think of getting something in return? No; we do our work, cancel our obligation, and think no more about it. Every individual, on account of his birth, owes something to state and country, to family and neighbours; to his spiritual teachers, and to his higher Self. By being a good member of society, by doing what he can to help all other members, and by making every effort to fulfil his obligation to the community and to mankind, he can repay his debt.<ref name=":11" />
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 Activity of mind and body is the condition of life; absolute inactivity means death. This activity finds expression variously in the ordinary work of our everyday existence; and this work can be divided into three classes according to the motive which inspires it.
-* The first class includes ail that we do for the preservation of the body and for the gratification of the senses.
+* The first class includes all that we do for the preservation of the body and for the gratification of the senses.
 * The second embraces all actions done from a sense of duty
 * The third, all that is done freely and with love.