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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>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.

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>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>The world is bound by actions other than those performed for as Yajnas; therefore, O son of Kunti (Arjuna), perform action free from attachment.

== Karma and Punarjanma ==

== Karma and Punarjanma ==