“So Krishna says that all Karma is traceable to Upadhi, and hence to _Prakriti_. _Karma_ itself depends upon conscious existence. Conscious existence entirely depends upon the constitution of man’s mind.... _Upadhi_ is the cause of individual existence. Existence itself, I mean living existence, is, however, traceable to this light (of the Logos). All conscious existence is traceable to it, and, furthermore, when spiritual intelligence is developed, it directly springs from it.... Now it is through the action of this _Karma_ that individual existence makes its appearance. On account of this _Karmae_ individual existence is maintained, and it is on account of _Karma_ that man suffers all the pains and sorrows of earthly existence. Birth, life, and death, and all the innumerable ills to which human nature is subject, are endured by mankind owing to this _Karma_.... Thus _Karma_, being the inevitable result of _Prakriti_, and _Prakriti_ continuing to exist as long as you are a human being, it is useless to try to get rid of _Karma_.... When you renounce this desire (desire to do Karma other than from a sense of duty), _Karma_ will become weaker and weaker in its ability to affect you, till at last you arrive at a condition in which you are not affected by _Karma_ at all, and that condition is the condition of _Mukti_.”[14] ----- Footnote 14: Liberation or Nirvana. ----- “Those philosophers who want to reject all _Karma_ pretend to renounce it altogether. But that is an impossible task. No man, so long as he is a human being, can ever give up _Karma_ altogether. He is at least bound to do that which the bare existence of his physical body requires, unless, indeed, he means to die of starvation, or otherwise put an untimely end to his life.”