Acharya Prashant explains that karma is not merely physical action but the burden of history and the impressions left on the mind. He defines karma as the lack of detachment, where anything from the past that remains on the mind constitutes karma. He clarifies that in a state of true religiousness, there is no 'doer,' and thus no karma or its fruits. He distinguishes between 'activity,' which is karmic, and 'spontaneous action,' which is free from karma. He emphasizes that science is a small subset of religion; while science deals only with objects, religion encompasses the object, the subject, and the ultimate void beyond them. He warns against trying to understand spirituality through a scientific lens, as science cannot account for consciousness without ceasing to be science. Returning to the concept of karma, Acharya Prashant asserts that karma is not about what one does, but about taking credit for the action. He cites Shri Krishna's teaching to surrender all actions to the Divine to avoid the formation of karma. A truly religious person lives like a force of nature, such as a flowing river or a blooming flower, acting without personal motive or the sense of being a 'doer.' In this state, the concepts of sin and merit (pap and punya) disappear because there is no ego to claim the action. He argues that as long as one is within the realm of ego, both sin and merit are essentially the same, as both stem from ignorance. Acharya Prashant challenges conventional morality regarding violence and possession. He explains that nature involves both creation and destruction, and a religious person acts in harmony with existence, which may sometimes involve destruction or 'killing' if it is the natural order. He criticizes social morality for placing itself above religion and suppressing natural spontaneity. He concludes by discussing the danger of 'personal' property and identity, stating that the sense of 'mine' is the root of the ego. He advocates for 'giving' or 'charity' as a means to dissolve the ego, clarifying that religion teaches that nothing belongs to anyone, which is distinct from the collective ownership suggested by ideologies like communism.