Bhagavad Gita Chapter 18 Verse 12
भगवद् गीता अध्याय 18 श्लोक 12

अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्।
भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित्।।18.12।।



हिंदी अनुवाद - स्वामी तेजोमयानंद
।।18.12।। कर्मों के शुभ? अशुभ और मिश्र ये त्रिविध फल केवल अत्यागी जनों को मरण के पश्चात् भी प्राप्त होते हैं परन्तु संन्यासी पुरुषों को कदापि नहीं।।


Kumara Vaishnava Sampradaya - Commentary
There are three types of rewards that  a  jiva  or  embodied  being  accepts
after death as a result of actions. They are anistam or hellish  rewards  in
naraka the hellish planets, istam or godly rewards in  svarga  the  heavenly
realms and misram or human rewards in the  material  worlds.  These  results
only bind those who have not renounced the  desire  for  rewards  for  their
actions expecting renumeration.  The  three  types  of  renunciation  to  be
abandoned are: the rewards of the actions, the  attachment  to  the  actions
for the reward and the sense of authorship as the doer. If these  three  are
relinquished then there is no bondage to any action. The word  preyta  means
after death when in the next life the appropriate  rewards  will  be  reaped
but it does not preclude  that  some  results  cannot  be  experienced  even
before death such as having  a  son  or  being  exposed  and  that  as  such
renunciation may still be applied even while receiving the results in  life.
But the emphasis is on renouncing the desires to receive rewards  for  ones
actions. Anyway even if there is some desire for rewards  one  should  never
under  any  circumstances  peform  any  activity  inimical  to   the   Vedic
scriptures, the Supreme Lord Krishna or His devotees the Vaisnavas.

It is undeniably true that prescribed Vedic activities  are  obligatory  for
everyone according to varnasrama  or  rank  and  status  in  life.  This  is
confirmed by the fact that one is born automatically in  a  certain  family,
in a  certain  society,  country,  continent,  planet,  etc.  based  on  the
hankering for rewards in the previous life by which karma  or  reactions  to
actions were incurred awarding the results of ones  past  life  activities.
Yet the  very  same  prescribed  activities  performed  without  desire  for
rewards bestows completely different results. This  is  known  as  known  as
viniyogah prithaktva nyaya and  is  the  justification  of  dispensation  by
appropriate application. The aspirant for moksa or liberation from  material
existence who does not desire any rewards  is  awarded  something  different
then the furtive hankerer. As declared previously, by  study  of  the  Vedic
scriptures, by yagna  or  ritual  propitiation  and  worship,  by  tapah  or
austerities and by danam or charity the Vaisnava Brahmins  seek  to  commune
with the Supreme Lord.  Hence the sannyasa or renunciation that is  revealed
in the Vedic scriptures is non-different from tyaja the renunciation of  the
desire for rewards, both which include absence of authorship and  ego  sense
and no attachment. In this way prescribed Vedic  activities  and  obligatory
activities can be performed without reactions proving the reality  that  the
cessation of all activity is not necessary neither is it  feasible  or  even
practical.

The manner of divesting from oneself conceptions of authorship  thinking  of
oneself as the doer is to be situated in sattva guna the  mode  of  goodness
and assign authorship of all actions which conform to Vedic scriptures  over
to the Supreme Lord. From this correct determination arises the  feeling  of
selflessness while performing actions and an absence of  desire  in  actions
performed. The Supreme Lord controls everything external through His  agency
of prakriti or the material substratum pervading physical existence and  its
triplicate agency of the three gunas  or  modes  of  material  nature  which
impels all jivas or embodied beings to follow the impulses of the pranas  or
life airs and the natural propensities of the body they inhabit  based  upon
karma or reactions  to  actions  due  to  desire  for  rewards  in  previous
lifetimes. Hence even the gratification of  the  senses  such  as  appeasing
ones appetites and all activities which natures  demands  necessitates  all
belong to the Supreme Lord and not the individual. Surrendering all  actions
solely unto the Supreme Lord  is  the  understanding  aspirants  are  imbued
with.