Here I will try to put the philosophy of this solution as briefly as possible. If our actions of this life are the products of actions in previous lives, the actions of those previous lives are the effects of actions in still more previous lives and so on. Thus trying to trace the causes of all our actions in all our past lives, we are bound to arrive at the time of the Creation of the universe, when it sprang from the Will of Krishna. We, as parts of the universe, sprang from that Will too. Krishna's Will before Creation was; "I am One and I wish to be the Many," and His Creation is the manifestation of His Will's motion towards manifoldness and Karma is the law of the rhythmic steps of that motion. The Will of Krishna, therefore, is the cause of all Karma the entire Creation as well as of ours, because we are but parts of that Creation. This makes it clear that, since Krishna is the cause all Karma of the Universe, He is the Actor of all actions. This being so, the cause of our sufferings from bondage to Karma lies in our mistaken conception that we ourselves are the doer of our actions. This cannot be, because all our actions proceed from our past Karma, the roots of which are embedded in the Will of Krishna. It is Krishna that is the whole Universe, as well as its laws and actions. It is Krishna that suffers and enjoys in so many shapes and forms which make up His moving Will, called Nature. All our troubles are born of our usurping His place, the place of the Real Actor. Hence Karma clings, by natural law, to whoever claims it. We claim the doership of actions which manifest themselves through us, but the real Doer is the spring of primeval action—Krishna Himself. This belief, that we ourselves are the doers of our actions, subjects our Ego to their reactions. If by tracing the source of Karma to Krishna, we dispel this illusion from our mind and keep it ever out of it, so that it may not disturb our conviction of the fact that Krishna is the only Doer, all our past and present Karma, the stored-up and the working—Sanchit and Prārabdha—will leave us of themselves and go to Krishna to be absorbed by Him, while, for the same reason, the Karma-seeds springing from our present actions will be rendered germless like roasted seeds which never grow. But this belief needs constant practice of this thought in order to be sustained without interruption and involves thinking of Krishna, Absolute Love and Life, every minute—thoughts by which the thinker absorbs the essence of the purest spirituality whose illumination ever guides him along the paths of Truth and Wisdom and prompts him to actions whose results bring harmony and happiness to himself, as well as to all with whom he comes in contact.