The white side of these actions, viz.: that of helping others and doing good is therefore called dharma, as it is the cause of the enjoyment of pleasure and happiness for the doer. The kṛshṇa or black side of these actions, viz. that of doing injury to others is called adharma, as it is the cause of the suffering of pain to the doer. In all our ordinary states of existence we are always under the influence of dharma and adharma, which are therefore called vehicles of actions (_āśerate sāṃsārikā purushā asmin niti āśayaḥ_). That in which some thing lives is its vehicle. Here the purushas in evolution are to be understood as living in the sheath of actions (which is for that reason called a vehicle or āśaya). Merit or virtue, and sin or demerit are the vehicles of actions. All śukla karma, therefore, either mental or external, is called merit or virtue and is productive of happiness; all kṛshṇa karma, either mental or external, is called demerit, sin or vice and is productive of pain. (4) The karma called aśuklakṛshṇa (neither black nor white) is of those who have renounced everything, whose afflictions have been destroyed and whose present body is the last one they will have. Those who have renounced actions, the karma-sannyāsis (and not those who belong to the sannyāsāśrama merely), are nowhere found performing actions which depend upon external means. They have not got the black vehicle of actions, because they do not perform such actions. Nor do they possess the white vehicle of actions, because they dedicate to Īśvara the fruits of all vehicles of action, brought about by the practice of Yoga. Returning to the question of karmāśaya again for review, we see that being produced from desire (_kāma_), avarice (_lobha_), ignorance (_moha_), and anger (_krodha_) it has really got at its root the kleśas (afflictions) such as avidyā (ignorance), asmitā (egoism), rāga (attachment), dvesha (antipathy), abhiniveśa (love of life). It will be easily seen that the passions named above, desire, lust, etc., are not in any way different from the kleśas or afflictions previously mentioned; and as all actions, virtuous or sinful, have their springs in the said sentiments of desire, anger, covetousness, and infatuation, it is quite enough that all these virtuous or sinful actions spring from the kleśas.