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'''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.

'''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 ===

=== Based on time when Karmas fructify ===

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" />

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>

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" />

 

Volition is synonymous with ‘will’ and is defined as the “conscious, voluntary selection of particular action or choice from many potential actions of choices.” Western views are split between role of free will versus determinism in action. One view is that every event is totally determined by inexorable laws of nature, the other affirms that human ability to choose between a number of alternative courses of action. Another position is that of “soft determinism”; it accepts that laws of nature do determine how we behave, but leaves some room to choose among various possibilities.

 

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 ===

=== 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>

 

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.<ref name=":14">Jois, Rama. ''DHARMA - The Global Ethic'', Bombay: Bharatiya Vidya Bhavan. (Page 18-19)</ref><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" />

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.

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.