Wisdom is to know the difference between ego and self-respect, and to become more aware towards these. When the ego is satisfied there is happiness, and when hurt, pain and irritation are experienced. But self-respect is beyond respect and disrespect. On being satisfied or hurt, under any circumstance, it inspires for karm. To satisfy the ego (ahankaar) people might indulge in manipulations, become calculative and avoid working hard towards growth, whereas self-respect (swabhiman) always propels one to work harder for self-satisfaction. Just like Shri Krishn inspired Arjun to fight for self-respect and self-duty.
A self-respecting human understands well the importance of self-respect and his duty towards it. He knows its value, whether it is his own, of others or of his nation or even the Earth.
The absoluteness (poornta) of a truthful (karm) action is in negating imperfection and falsehood, and to challenge it. For anyone who does so, the Supreme himself becomes his charioteer.
Himmat-e-marda, maddat-e-khuda
God helps those who help themselves.
Knowing the difference between self-respect and ego, if personal action is not decided accordingly, then acquired knowledge gets converted to ignorance, stagnates, becoming merely for exhibition.
It is important to know how according to the time-requirement a particular course of action (karm) needs to be decided and how with all your mental and physical capacities it should be performed and concluded. Whosoever has perfected the sudarshan chakr of truth, he/she will be inspired to work according to the time requirement. Many people know about time but the courage and pledge to safe guard self-respect for rightful action/duty (karm) at the right time, as done by Rani of Jhansi and Bhagat Singh is missing.
A true Karm yogi will defend self-respect with all his might – may it be body, mind, soul or resources. The symbol of Maa Bharati’s glorious self-respect and its crowning glory are the white pure high peaks of the Himalayas. Working for this is true-endeavour (karmmathta). The absoluteness (poornta) of life is not it a long life but how human dharm (manav dharm) is conducted.