The saṃnyāsin (renunciate) continues to act (nityaṃ karma samācaran) while united with the renunciate āśrama. The profound statement yāvat kṣetrī bhavet tāvat yajedātmānamātmani — as long as one has a body, one should sacrifice the Self in the Self — reveals that renunciation does not mean inaction. The kṣetrī (body-possessor) still has obligations, but now the sacrifice is internal: the Self offering itself to the Self, a paradox that points to the non-dual realization underlying all action.