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Niṣkāma karma is equated to the Western thought of categorical imperative, known as Kant’s moral law: a ''duty for duty’s sake.'' Kant's law, however, differs in that the arguments are intriguing in theory but troublesome in practice because Kant does not offer the applications of the idea.<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>

Niṣkāma karma is equated to the Western thought of categorical imperative, known as Kant’s moral law: a ''duty for duty’s sake.'' Kant's law, however, differs in that the arguments are intriguing in theory but troublesome in practice because Kant does not offer the applications of the idea.<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>

The notion of karma as willed action—whether the will is controlled by the accumulated karma or driven by dharma - has wide implications on a person's psyche. Although one’s mental states are resultants of one’s karma, karma itself is produced by apperceptual (having specific own context) acts that are free. Man’s behavior is doubtless controlled and conditioned by all kinds of circumstances that include past karma. However, he is still free to exercise his volition to act differently. This is where the karmic consequences can be overcome from what is ordained and how they can be changed by the same volition or will. Volition in the sense of willed action means action with ego-reference. Volition without ego-involvement is what we called earlier pure volition, available in meditative and pure states of consciousness. Volition is thus the source for causing karma and a resource to overcome karma.<ref name=":0" />     

The notion of karma as willed action—whether the will is controlled by the accumulated karma or driven by dharma - has wide implications on a person's psyche. Although one’s mental states are resultants of one’s karma, karma itself is produced by apperceptual (having specific own context) acts that are free. Man’s behavior is doubtless controlled and conditioned by all kinds of circumstances that include past karma. However, he is still free to exercise his volition to act differently. This is where the karmic consequences can be overcome from what is ordained and how they can be changed by the same volition or will. Volition in the sense of willed action means action with ego-reference. Volition without ego-involvement is what we called earlier pure volition, available in meditative and pure states of consciousness. Volition is thus the source for causing karma and a resource to overcome karma.<ref name=":0" />

 

In Yoga, Avidya is described as the root cause of all troubles. Avidya is the mistaking of the ego for the true self, the root cause of kleśas, which is behind karmic actions, i.e., actions that produce karma. It is what biases one’s actions and stands as hurdle in the path of liberation. Volition as a function of ahaṁkāra is that aspect of the mind which has the karmic consequences. Therefore, control of the ego becomes a necessary state for moksha. Bhagavadgita also describes the path of Karma Yoga as a way of molding volition to render actions free of karma.<ref name=":0" />     

== References ==

== References ==

[[Category:Vedanta]]

[[Category:Vedanta]]

[[Category:Yoga]]

[[Category:Yoga]]