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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''). 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 this wheel of Karma 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 obtained '''"Jivan Mukti"''' , i.e., the state of spiritual mukti (freedom) even while he is alive in the world and has a physical body. 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, when a person is freed from his body upon death, his Atma is liberated from the boundaries that are imposed upon it by the body. The 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"''' and is higher than Jivan 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) because although he was a Maharaja taking care of the mundane work as a ruler, internally he was completely detached from the world and is considered the most enlightened and wise king that ever existed. That is why he is also called ‘Videha’ and his Sita Devi was called Vaidehi.<ref name=":13" />

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" />

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

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