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They are Nitya, Naimittika, Kamya, Prayaschitta and Nishiddha karmas. Of these the first four follow the principles of dharma, while the Nishiddha karmas are adharmik.

They are Nitya, Naimittika, Kamya, Prayaschitta and Nishiddha karmas. Of these the first four follow the principles of dharma, while the Nishiddha karmas are adharmik.

#'''लौकिक-कर्म ॥ Laukika Karma''' - These include the daily activities such as walking, running, reading etc.

#'''लौकिक-कर्म ॥ Laukika Karma''' - These include the daily activities such as walking, running, reading etc.

#'''नित्य-कर्म ॥ Nitya Karma''' (Regular rituals) नित्यानि - अकरणे प्रत्यवाय सधानानी संध्यावन्दनादीनी । (Veda. Sara. 1.9)<ref name=":2">Swami Nikhilananda (1931) ''Vedantasara of Sadananda, With Introduction, Text, English Translation and Comments''. Almora: Advaita Ashrama (Pages 5-7)</ref> Include the daily dharmik activities such as devata puja, [[Sandhyavandana (सन्ध्यावन्दनम्)|sandhyavandana]]. According to Mimamsakas these rituals are obligatory and therefore not performing them produces pratyavaya in the sense of harm or papa (पापम्) to those who are supposed to perform them. [[Panchamahayajnas (पञ्चमहायज्ञाः)|Panchamahayajnas]] are included in this category. Nityakarma does not include daily duties, it also includes regular/periodic scheduled karmas such as Amavasya tarpana, and Grahana karmas.  Some '''nitya karmas''' include:

#'''नित्य-कर्म ॥ Nitya Karma''' (Regular rituals) नित्यानि - अकरणे प्रत्यवाय सधानानी संध्यावन्दनादीनी । (Veda. Sara. 1.9)<ref name=":2">Swami Nikhilananda (1931) ''Vedantasara of Sadananda, With Introduction, Text, English Translation and Comments''. Almora: Advaita Ashrama (Pages 5-7)</ref> Include the daily dharmik activities such as devata puja, [[Sandhyavandana (सन्ध्यावन्दनम्)|sandhyavandana]]. According to Mimamsakas these rituals are obligatory and therefore not performing them produces pratyavaya in the sense of harm or papa (पापम्) to those who are supposed to perform them. [[Panchamahayajnas (पञ्चमहायज्ञाः)|Panchamahayajnas]] are included in this category. Nityakarma includes daily duties and  the regular/periodic scheduled karmas such as Amavasya tarpana, and Grahana karmas.  Some '''nitya karmas''' include:

#*Snana (bathing)

#*[[Snana vidhi(स्नान विधि)|Snana]] (bathing)

#*[[Sandhyavandana (सन्ध्यावन्दनम्)|Sandhyavandana]]

#*[[Sandhyavandana (सन्ध्यावन्दनम्)|Sandhyavandana]]

#*[[Samidadhana (समिदाधानम्)|Samidadhana]]

#*[[Samidadhana (समिदाधानम्)|Samidadhana]]

#'''निषिद्ध-कर्म॥Nishiddha Karma''' (forbidden actions) निषिद्धनिषिद्धानि '''-''' नरकाद्यनिष्टसाधनानि ब्राह्मणहननादीनि । (Veda. Sara. 1.8)'''<ref name=":2" />''' Actions such as the slaying of a Brahmin etc., which bring about undesired results as going to Naraka (for punishments) are forbidden acts.

#'''निषिद्ध-कर्म॥Nishiddha Karma''' (forbidden actions) निषिद्धनिषिद्धानि '''-''' नरकाद्यनिष्टसाधनानि ब्राह्मणहननादीनि । (Veda. Sara. 1.8)'''<ref name=":2" />''' Actions such as the slaying of a Brahmin etc., which bring about undesired results as going to Naraka (for punishments) are forbidden acts.

#'''उपासना''' '''॥ Upasana Karma''' (Mental activities) उपासनानि - सगुणब्रह्मविषयमानसव्यापार-रूपाणि शाण्डिल्यविद्यादीनि । (Veda. Sara. 1.12)'''<ref name=":2" />''' Mental activities relating to Saguna Brahma - such as are described in the Shandilya Vidya are termed Upasanas or devotional activities.

#'''उपासना''' '''॥ Upasana Karma''' (Mental activities) उपासनानि - सगुणब्रह्मविषयमानसव्यापार-रूपाणि शाण्डिल्यविद्यादीनि । (Veda. Sara. 1.12)'''<ref name=":2" />''' Mental activities relating to Saguna Brahma - such as are described in the Shandilya Vidya are termed Upasanas or devotional activities.

Further in Shrimad Bhagavad Gita, we find the following divisions of karma based on the nature of karma.

Further in Shrimad Bhagavad Gita, we find the following divisions of karma based on the nature of karma.<blockquote>कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः । अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥४-१७॥ (Bhag. Gita. 4.17)<ref name=":8">Shrimad Bhagavad Gita ([https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Adhyaya 3] and [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%BE%E0%A4%A8%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A4%82%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%B8%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Adhyaya 4])</ref></blockquote>One has to understand about Karma as well as about Vikarma and also about Akarma for whatever it is, Karma is a deep mystery. Here

 

कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः । अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥४-१७॥ (Bhag. Gita. 4.17)<ref name=":8">Shrimad Bhagavad Gita ([https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Adhyaya 3] and [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%BE%E0%A4%A8%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A4%82%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%B8%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Adhyaya 4])</ref>

 

One has to understand about Karma as well as about Vikarma and also about Akarma for whatever it is, Karma is a deep mystery. Here

# '''कर्म ॥ Karma''' is to be understood as action as prescribed in shastras (शास्त्रविहितस्य कर्म)

# '''कर्म ॥ Karma''' is to be understood as action as prescribed in shastras (शास्त्रविहितस्य कर्म)

# '''अकर्म ॥ Akarma''' is inaction (तूष्णींभाव)

# '''अकर्म ॥ Akarma''' is inaction (तूष्णींभाव)

=== Based on when Karmas fructify ===

=== Based on outcome of karma ===

Karma of a every person born in this earth is of four kinds according to Vedanta. They are based on the concept of Punarjanma and [[Kala (कालः)|Kala]] (time).<blockquote>तच्च जन्मभेदात् चतुर्व्विधम् सञ्चितं प्रारब्धं क्रियमाणं भावि च । इति वेदान्तमतम् ॥ * ॥ Shabdakalpadhruma<ref name=":4" /></blockquote>According to Vedanta, by birth there are four karmas that fructify in every person's life based on when the Karma-phala is revealed. Some karmas do not fulfill themselves immediately while some others are in store. While there is a mention of four karmas in this classification, three are primarily discussed in many texts. The four karmas   

 

 

 

=== Based on time when Karmas fructify ===

Karma of a every person born in this earth is of four kinds according to Vedanta. They are based on the concept of Punarjanma and [[Kala (कालः)|Kala]] (time).<blockquote>तच्च जन्मभेदात् चतुर्व्विधम् सञ्चितं प्रारब्धं क्रियमाणं भावि च । इति वेदान्तमतम् ॥ *॥ Shabdakalpadhruma<ref name=":4" /></blockquote>According to Vedanta, by birth there are four karmas that fructify in every person's life based on when the Karma-phala is revealed. Some karmas do not fulfill themselves immediately while some others are in store. While there is a mention of four karmas in this classification, three are primarily discussed in many texts. The four karmas   

#'''सञ्चित-कर्म ॥ Sanchita Karma (Accumulated unripe actions)'''- It is the unripe karma accumulated in all previous lives along with that accumulated in the present life. These are yet to be resolved, dormant and include both the good and bad karmas of a person.  These karmas are used along with Kriyamana karma in the present life. Liked to the arrows in a quiver.

#'''सञ्चित-कर्म ॥ Sanchita Karma (Accumulated unripe actions)'''- It is the unripe karma accumulated in all previous lives along with that accumulated in the present life. These are yet to be resolved, dormant and include both the good and bad karmas of a person.  These karmas are used along with Kriyamana karma in the present life. Liked to the arrows in a quiver.

#'''प्रारब्ध-कर्म ॥ Prarabdha Karma (Manifesting ripe actions)'''- A few actions from the past (sanchita) that have become ripe and are manifesting in the present life, ready to yield results. Karma-phala of such karmas have taken a decided course and give pleasure or pain. Liked to an arrow that has left the bow and is ready to hit the target.

#'''प्रारब्ध-कर्म ॥ Prarabdha Karma (Manifesting ripe actions)'''- A few actions from the past (sanchita) that have become ripe and are manifesting in the present life, ready to yield results. Karma-phala of such karmas have taken a decided course and give pleasure or pain. Liked to an arrow that has left the bow and is ready to hit the target.

#'''क्रियमाण--कर्म ॥ Kriyamana Karma (Present unripe actions)'''- A few actions from the past (sanchita) that have just started to manifest in the present life. It is still in the unripe stage liked to an arrow that is ready for discharging. Once ripe these karmas will be converted into prarabdha karmas. Karma-phala of such karmas are not yet visible but will be visible in the present life. They serve five additional purposes - (anusangika purposes/inadvertently obtained in some cases)

#'''क्रियमाण--कर्म ॥ Kriyamana Karma (Present unripe actions)'''- A few actions from the past (sanchita) that have just started to manifest in the present life. It is still in the unripe stage liked to an arrow that is ready for discharging. Once ripe these karmas will be converted into prarabdha karmas. Karma-phala of such karmas are not yet visible but will be visible in the present life. They serve five additional purposes - (anusangika purposes/inadvertently obtained in some cases)

## संकल्पपूर्तिः '''॥''' sankalpa purti - fulfills past sankalpas (desire to do something, desire to obtain some karmaphala)

## संकल्पपूर्तिः ॥ sankalpa-purti - fulfills past sankalpas (desire to do something, desire to obtain some karmaphala)

## नित्यावासरपूर्तिः '''॥''' avasara-purti fulfilling needs such as hunger etc

## नित्यावासरपूर्तिः ॥ avasara-purti fulfilling needs such as hunger etc

## कामनापूर्तिः '''॥''' kamana-purti fulfilling desires such as when Kaarireshti is performed the desired karmaphala is to obtain good rains.

## कामनापूर्तिः ॥ kamana-purti fulfilling desires such as when Kaarireshti is performed the desired karmaphala is to obtain good rains.

## भविष्यत् प्रयोजनं bhavishyat prayojanam - such karma is performed with the expectation that it gives results in the near future as in the example where we eat food to obtain strength in the future.

## भविष्यत् प्रयोजनं ॥ bhavishyat prayojanam - such karma is performed with the expectation that it gives results in the near future as in the example where we eat food to obtain strength in the future.

## When sanchita karma is joins the kriyamana karma it gives immediate desired results, for example - medicine is consumed (kriyamana karma) for mitigating the malefic health  problems but when sanchita karma is added to this present action, health is restored due to punya sanchita karma or deteriorates due to papa sanchita karma which is invoked in this case.

## When sanchita karma is joins the kriyamana karma it gives immediate desired results, for example - medicine is consumed (kriyamana karma) for mitigating the malefic health  problems but when sanchita karma is added to this present action, health is restored due to punya sanchita karma or deteriorates due to papa sanchita karma which is invoked in this case.

#'''भावि- or आगामि-कर्म ॥ Bhavi or Agami Karma (Future actions)-''' These are unripe actions which will fructify future time of either present or next lifetimes. For example - jyotishtoma yajna is performed with a desire to attain svarga loka. The fruit of this karma will only be seen after the lifetime of the yajamana.

#'''भावि- or आगामि-कर्म ॥ Bhavi or Agami Karma (Future actions)-''' These are unripe actions which will fructify future time of either present or next lifetimes. For example - jyotishtoma yajna is performed with a desire to attain svarga loka. The fruit of this karma will only be seen after the lifetime of the yajamana.

This Atma does not actually and physically do anything, but for all practical purposes it is deemed to be morally responsible and accountable for all the deeds done by the body because it is the leader of the whole setup.<ref name=":13" />  

This Atma does not actually and physically do anything, but for all practical purposes it is deemed to be morally responsible and accountable for all the deeds done by the body because it is the leader of the whole setup.<ref name=":13" />  

The famous quote from Garuda Purana explains that all the past karmas are associated with the Karta, the doer. <blockquote>भूतपूर्वं कृतं कर्म कर्तारमनुतिष्ठति । यथा धेनुसहस्रेषु वत्सो विन्दन्ति मातरम् ॥ १,११३.५४ ॥ (Garu. Pura. 1.113.54)<ref name=":10">Garuda Purana (Acharakand, [https://sa.wikisource.org/wiki/%E0%A4%97%E0%A4%B0%E0%A5%81%E0%A4%A1%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%86%E0%A4%9A%E0%A4%BE%E0%A4%B0%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%83/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%A7%E0%A5%A9 Adhyaya 113])</ref></blockquote>Deeds performed in the past always follow the karta (doer) just like a calf can recognize its mother in the midst of a thousand cows.<ref name=":9" />

The famous quote from Garuda Purana explains that all the past karmas are associated with the Karta, the doer. <blockquote>भूतपूर्वं कृतं कर्म कर्तारमनुतिष्ठति । यथा धेनुसहस्रेषु वत्सो विन्दन्ति मातरम् ॥ १,११३.५४ ॥ (Garu. Pura. 1.113.54)<ref name=":10">Garuda Purana (Acharakand, [https://sa.wikisource.org/wiki/%E0%A4%97%E0%A4%B0%E0%A5%81%E0%A4%A1%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%86%E0%A4%9A%E0%A4%BE%E0%A4%B0%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%83/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%A7%E0%A5%A9 Adhyaya 113])</ref></blockquote>Summary: Deeds performed in the past always follow the karta (doer) just like a calf can recognize its mother in the midst of a thousand cows.<ref name=":9" />

Most schools of Indian thought agree with the perspective that the agent of Karma is Jiva or the embodied Atma (the Karta). As per Advaita Vedanta, Jiva or the individual Atma along with the Buddhi (mind) are the agents of Karma.  

Most schools of Indian thought agree with the perspective that the agent of Karma is Jiva or the embodied Atma (the Karta). As per Advaita Vedanta, Jiva or the individual Atma along with the Buddhi (mind) are the agents of Karma.  

कर्मजन्यशरीरेषु रोगाः शरीरमानसाः । शरा इव पतन्तीह विमुक्ता दृढधन्विभिः ॥ १,११३.२८ ॥ (Garu. Pura. 1.113.27-28)<ref name=":10" /></blockquote>Meaning: Neither the son (through Shraddha and other rites) nor the father with various rites for the welfare of the son, can ward off the effects of Karma. It's consequences invariably follow one who performs the deeds and one is bound by his own karma (not by other's). In the physical body born as a result of Karma, different kinds of illnesses, physical or mental fall in quick succession like the arrows discharged by a skillful archer.<ref name=":9" />

कर्मजन्यशरीरेषु रोगाः शरीरमानसाः । शरा इव पतन्तीह विमुक्ता दृढधन्विभिः ॥ १,११३.२८ ॥ (Garu. Pura. 1.113.27-28)<ref name=":10" /></blockquote>Meaning: Neither the son (through Shraddha and other rites) nor the father with various rites for the welfare of the son, can ward off the effects of Karma. It's consequences invariably follow one who performs the deeds and one is bound by his own karma (not by other's). In the physical body born as a result of Karma, different kinds of illnesses, physical or mental fall in quick succession like the arrows discharged by a skillful archer.<ref name=":9" />

In such a case a man should act in such a way that action does not become binding and he has to undergo cycles of birth and death. As Prof. Hiriyanna says:<blockquote>"The Gita-teaching stands not for renunciation ''of'' action, but for renunciation ''in'' action."</blockquote>

In such a case a man should act in such a way that action does not become binding and he has to undergo cycles of birth and death. As Prof. Hiriyanna says:<blockquote>"The Gita-teaching stands not for renunciation ''of'' action, but for renunciation ''in'' action."</blockquote>

=== Karma and Dharma ===

=== Karma and Dharma ===

Karma performed in the framework of Dharmik guidelines secures the welfare and happiness of the individual and the society. The propounders of Dharma did appreciate the importance of Karma in this creation and its role in the fulfilment of the desires of the human being. It was recognized that Kama that drives Karma if was left unregulated by law, it would bring about undesirable results for everyone. Therefore, every propounder of Dharma unanimously declared that for the existence of an orderly society and peace in all corners, desires (Kama) for material enjoyment and pleasure (Artha) should always conform to Dharma (code of right conduct) and be never inconsistent with it.

Karma performed in the framework of Dharmik guidelines secures the welfare and happiness of the individual and the society. The propounders of Dharma did appreciate the importance of Karma in this creation and its role in the fulfilment of the desires of the human being. It was recognized that Kama that drives Karma if was left unregulated by law, it would bring about undesirable results for everyone. Therefore, every propounder of Dharma unanimously declared that for the existence of an orderly society and peace in all corners, desires (Kama) for material enjoyment and pleasure (Artha) should always conform to Dharma (code of right conduct) and be never inconsistent with it.<blockquote>तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ । ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ॥१६- २४॥ (Bhag. Gita. 16.24)</blockquote>Meaning: Let the shastras be your authority in deciding what you should do and what you should desist from doing.<ref name=":14">Jois, Rama. ''DHARMA - The Global Ethic'', Bombay: Bharatiya Vidya Bhavan. (Page 18-19)</ref>

 

तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ । ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ॥१६- २४॥ (Bhag. Gita. 16.24)

 

Meaning: Let the shastras be your authority in deciding what you should do and what you should desist from doing.<ref name=":14">Jois, Rama. ''DHARMA - The Global Ethic'', Bombay: Bharatiya Vidya Bhavan. (Page 18-19)</ref>

Every act or conduct which was in disobedience to rules of Dharma was called Adharma and was declared to be injurious to society and the individual.

Every act or conduct which was in disobedience to rules of Dharma was called Adharma and was declared to be injurious to society and the individual.

=== Giving up Karma ===

=== Nishkama Karma (निष्कामकर्म) ===

It is emphatically stated that Sanyasa does not mean the renunciation of action itself, but of interest, desire and attachment; it means giving up of the fruit of all work. Bhagavan Shrikrishna says,<blockquote>काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः । सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥१८- २॥ (Bhag. Gita. 18.2) </blockquote>They continue to do the ''nitya karma'' (daily works for the maintenance of the body), but they renounce ''kāmya karma'' (works related to acquisition of wealth, progeny, prestige, status, power, etc). Giving up actions cannot be possible. But internally giving up the attachment to the action is called Tyaga. This implies not relinquishing the prescribed Vedic duties, rather renouncing the desires for enjoying their fruits (''nishkama karma''). Therefore, the attitude of giving up attachment to the rewards of actions is ''Tyaga'', while the attitude of giving up works is sanyasa.<blockquote>यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः। तदर्थं कर्म कौन्तेय मुक्तसंगः समाचर।।3.9।। (Bhag. Gita. 3.9)<ref name=":8" /></blockquote>In the world one is bound by actions other than those performed for Yajnas; therefore, O son of Kunti (Arjuna), perform actions free from attachment.

It is emphatically stated that Sanyasa does not mean the renunciation of action itself, but of interest, desire and attachment; it means giving up of the fruit of all work. Bhagavan Shrikrishna says,<blockquote>काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः । सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥१८- २॥ (Bhag. Gita. 18.2) </blockquote>They continue to do the ''nitya karma'' (daily works for the maintenance of the body), but they renounce ''kāmya karma'' (works related to acquisition of wealth, progeny, prestige, status, power, etc). Giving up actions cannot be possible. But internally giving up the attachment to the action is called Tyaga. This implies not relinquishing the prescribed Vedic duties, rather renouncing the desires for enjoying their fruits (''[[Nishkama Karma (निष्कामकर्म)|nishkama karma]]''). Therefore, the attitude of giving up attachment to the rewards of actions is ''Tyaga'', while the attitude of giving up works is sanyasa.<blockquote>यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः। तदर्थं कर्म कौन्तेय मुक्तसंगः समाचर।।3.9।। (Bhag. Gita. 3.9)<ref name=":8" /></blockquote>In the world one is bound by actions other than those performed for Yajnas; therefore, O son of Kunti (Arjuna), perform actions free from attachment.

'''How to stop Karma chakra even while living in this world?'''

'''How to stop Karma chakra even while living in this world?'''

This can be achieved through obtaining Jnana and performing Nishkama karma. Atman is the true Self which is independent of the body which actually and physically performs the deeds. Once a sadhaka understands the required tenets and doctrines of karma, he endeavors to distance himself from the deeds done by the mind and body. Once freed from the fetters of ignorance while he is alive, he realizes that it is the body that is doing a deed, not his Atma. Annihilating the chitta, they go about the worldly affairs and conduct deeds without any attachment to the karmaphala. He goes through the prarabdha karma observing the body suffering the consequences of past deeds, and since the wise man has understood that the body is not ‘he’, he remains stoic and calm and watches the sufferance like a neutral observer, setting him free from bondage to samsara. Such a person is said to have attained '''"Jivan Mukti"''' , i.e., the state of spiritual mukti (freedom) even while he is alive in the world and has a physical body. He is called a [[Jivanmukta (जीवन्मुक्तः)]]. The chitta is tamed and controlled but has a Saarupa or form, and does not have to take repeated births anymore as the vasanas are totally eliminated.<ref name=":13" /> In the next step, a person is freed from the limitations of his body upon death, his Atma sets itself free and merges with the vast cosmos which is present outside the body, totally freeing itself from the gross body. It is a neutral and inert state of existence. There is neither light nor darkness in it. It has a mysterious element of truth in it that cannot be described, and which has no name or attributes, qualifications or qualities that can define or delineate it. It is called "'''Videha Mukti."'''. The best example of a person having both these forms of Muktis, simultaneously is the legendary Janaka Maharaja (father of Sita and father-in-law of Shri Rama). Here the word Videha means "without a body". It has two implications - it refers to the higher state of Jivanamukta, when the sadhaka totally looses the awareness of his own body and does not respond even if he is bodily harmed; second - it refers to the actual shedding of the body at death. Although Janaka was a Maharaja taking care of the mundane work as a ruler, internally he was completely detached from the world, to the extent that bodily harm is not noticed by him. He is considered the most enlightened and wise king that ever existed, hence he was called ‘Videha’ and his daughter Sita Devi was called Vaidehi. There are other versions where the whole lineage is said to have such a disposition and hence the lineage was called Videha.<ref name=":13" />

This can be achieved through obtaining Jnana and performing [[Nishkama Karma (निष्कामकर्म)|Nishkama karma]]. Atman is the true Self which is independent of the body which actually and physically performs the deeds. Once a sadhaka understands the required tenets and doctrines of karma, he endeavors to distance himself from the deeds done by the mind and body. Once freed from the fetters of ignorance while he is alive, he realizes that it is the body that is doing a deed, not his Atma. Annihilating the chitta, they go about the worldly affairs and conduct deeds without any attachment to the karmaphala. He goes through the prarabdha karma observing the body suffering the consequences of past deeds, and since the wise man has understood that the body is not ‘he’, he remains stoic and calm and watches the sufferance like a neutral observer, setting him free from bondage to samsara. Such a person is said to have attained '''"Jivan Mukti"''' , i.e., the state of spiritual mukti (freedom) even while he is alive in the world and has a physical body. He is called a [[Jivanmukta (जीवन्मुक्तः)]]. The chitta is tamed and controlled but has a Saarupa or form, and does not have to take repeated births anymore as the vasanas are totally eliminated.<ref name=":13" /> In the next step, a person is freed from the limitations of his body upon death, his Atma sets itself free and merges with the vast cosmos which is present outside the body, totally freeing itself from the gross body. It is a neutral and inert state of existence. There is neither light nor darkness in it. It has a mysterious element of truth in it that cannot be described, and which has no name or attributes, qualifications or qualities that can define or delineate it. It is called "'''Videha Mukti."'''. The best example of a person having both these forms of Muktis, simultaneously is the legendary Janaka Maharaja (father of Sita and father-in-law of Shri Rama). Here the word Videha means "without a body". It has two implications - it refers to the higher state of Jivanamukta, when the sadhaka totally looses the awareness of his own body and does not respond even if he is bodily harmed; second - it refers to the actual shedding of the body at death. Although Janaka was a Maharaja taking care of the mundane work as a ruler, internally he was completely detached from the world, to the extent that bodily harm is not noticed by him. He is considered the most enlightened and wise king that ever existed, hence he was called ‘Videha’ and his daughter Sita Devi was called Vaidehi. There are other versions where the whole lineage is said to have such a disposition and hence the lineage was called Videha.<ref name=":13" />

'''What Happens to the Jivanmukta’s Karma?'''

'''What Happens to the Jivanmukta’s Karma?'''

===== Perform karma without attachment to karmaphala =====

===== Perform karma without attachment to karmaphala =====

In Bhagavadgita, we find the karmashatkam or the six adhyayas mentioning various aspects about Karma specifically the [[Karma Yoga (कर्मयोगः)|Karma Yoga]]. There is a difference between mere karma (action) from karma yoga (action as a spiritual discipline). Karma is action, a deed. Activity is seen everywhere, both in physical nature and in man. The body cannot be kept alive if one remains inactive.    <blockquote>न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् । कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ॥३- ५॥ (Bhag. Gita. 3.5)<ref name=":8" />  </blockquote>No one can ever remain absolutely inactive even for a moment. Compelled by the gunas of nature, every one is forced to work. The constituent Gunas of Prakriti, - Sattva, Rajas and Tamas. necessarily give rise to actions.  

In Bhagavadgita, we find the karmashatkam or the six adhyayas mentioning various aspects about Karma specifically the [[Karma Yoga (कर्मयोगः)|Karma Yoga]]. There is a difference between mere karma (action) from karma yoga (action as a spiritual discipline). Karma is action, a deed. Activity is seen everywhere, both in physical nature and in man. The body cannot be kept alive if one remains inactive.    <blockquote>न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् । कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ॥३- ५॥ (Bhag. Gita. 3.5)<ref name=":8" />  </blockquote>No one can ever remain absolutely inactive even for a moment. Compelled by the gunas of nature, every one is forced to work. The constituent Gunas of Prakriti, - Sattva, Rajas and Tamas. necessarily give rise to actions.          

Indeed! karma verily drives the wheels of the world.    <blockquote>अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः । यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥३- १४॥ (Bhag. Gita. 3.14)   

Indeed! karma verily drives the wheels of the world.    <blockquote>अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः । यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥३- १४॥ (Bhag. Gita. 3.14)