अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्।
भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित्।।18.12।।
18.12 The threefold results of actions-the undesirable, the desirable, and the mixed-accrues after death to those who do not resort to renunciation, but never to those who resort to monasticism.
18.12 The undesirable result is Naraka etc., the desirable is heaven etc., the mixed is sons, cows, food etc., which are combined with some undesirable results. Those who have not renounced, namely, those who are devoid of renunciation of agency, possessiveness and fruits - they meet with threefold conseences after death. The meaning of after death (Pretya) may be understood as subseent to the performance of actions. But to those who have renounced, none whatsoever, viz., to those who have relinished the sense of agency etc., no such results antagonistic to release accrue. Here the purport is this: Agnihotra, the great sacrifices etc. are obligatory throughout life and are reired for attaining the objects of desire; but in regard to release their application is different. Though externally they appear to be the same in their nature in both the conditions, they are different in their fruits by virtue of difference in application. Their application to release is seen in such texts as The Brahmanas desire to know Him by the study of the Vedas, by sacrifices, by gifts, by austerities conjoined with fasting (Br. U., 4.4.22). Here the performance of actions without sense of agency is enforced. Such giving up agency etc., are relevant only with regard to acts that are actually performed. Thus Sannyasa or renouncing of this kind is established in the Sastras. The same is also called Tyaga or giving up. Sri Krsna now explains the manner of realising that one is non-agent, by attributing all agency to God, who is the Supreme Person and the Inner Ruler, By cultivating this attitude, an aspirant can attain the renunciation of possessiveness with regard to actions and also their fruits. For it is the Supreme Person who performs all actions through the individual selves who belong to Him. The organs, bodies and Pranas of embodied beings are His. They exist for the sake of His own sport as the only purpose. Therefore, even the appeasement of hunger etc., and such other acts which affect the life of the individual souls and their works constitute only the means for accomplishing that purpose, namely, the sport of the Highest Purusa Himself. The purport of the argument is this: The analogy of seeds producing the tree and its fruits is not applicable to the actions of release-seekers. Their actions may look like those of fruit-seekers externally. But as mentally they do not entertain any such purpose, the conseence of their actions can be ite different. The purpose served by their actions is only affording sport for the Supreme Being.
Anishtamishtam mishram cha trividham karmanah phalam; Bhavatyatyaaginaam pretya na tu sannyaasinaam kwachit.
aniṣhṭam—unpleasant; iṣhṭam—pleasant; miśhram—mixed; cha—and; tri-vidham—three-fold; karmaṇaḥ phalam—fruits of actions; bhavati—accrue; atyāginām—to those who are attached to persona reward; pretya—after death; na—not; tu—but; sanyāsinām—for the renouncers of actions; kvachit—ever