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Bhagavad Gita Chapter 18.12

aniṣṭam iṣṭaḿ miśraḿ ca

tri-vidhaḿ karmaṇaḥ phalam

bhavaty atyāgināḿ pretya

na tu sannyāsināḿ kvacit

Translation

For one who is not renounced, the threefold fruits of action—desirable, undesirable and mixed—accrue after death. But those who are in the renounced order of life have no such result to suffer or enjoy.

Author Name:-Sri Ramanuja

Purport

Sri Ramanuja

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 consequences after death. The meaning of ‘after death’ (Pretya) may be understood as subsequent to the performance of actions. But ‘to those who have renounced, none whatsoever,’ viz., to those who have relinquished 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 required 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 consequence of their actions can be quite different. The purpose served by their actions is only affording sport for the Supreme Being.

Author Name:-Sri Adi Shankaracharya

Purport

Sri Adi Shankaracharya

18.12 These trividham, threefold-of three kinds; phalam, results; karmanah, of actions characterized as the righteous and the unritheous; anistam, the undesirable, consisting in (birth in) hell, (among) animals, etc.; istam, the desirable, consisting in (birth as) gods and others; and misram, the mixed, having a mixture of the desirable and the undesirable, consisting in (birht as) human beings;-these results that are of these kinds, bhavati, accrues; pretya, after death, after the fall of the body; atyaginam, to those who do not resort to renunciation, to the unilllumined, the men with rites and duties, who are not men of renunciation in the truest sense. The derivative sense of the word phala (pha-la) is this: On accunt of being accomplished through the operation of diverse external accessories, and a result of ignorance, comparable to the charm cast by jugglery, a source of great delusion and appearing as though close to the indwelling Self, it is phalgu (unsubstantial), and as a consequence it undergoes layam (disappearance). (The result that is of this kind accrues to those who do not resort to renunciation). Tu, but; na kvacit, never; sannyasinam, to those who resort tomonasticism for the sake of the highest Reality, to the class of monks called paramahamsas who remain steadfast in Knowledge alone. For, it cannot be that those who are devoted wholly to steadfastness in complete enlightenment do not dig out the seed of transmigration. This is the meaning. Therefore it is only for those who have realized the supreme Truth that it is possible to become a monk who renounces actions totally, because action, accessories and results are superimmpositions on the Self through ignorance. But the renunciation of all actions is not possible for an unenlightened person who perceives the locus (the body etc.), action, agentship and accessories as the Self. This the Lord shows in the following verses:

Author Name:-Sri Madhvacharya

Purport

Sri Madhvacharya

Renunciation is being praised and is beneficial for all humanity regardless of status or class. But merely renouncing actions is not sufficient. For those enlightened by the light of spiritual wisdom and those aspirants serious about moksa or liberation from material existence the desire for any rewards in the performance of prescribed Vedic activities have been completely abandoned. For them the only goal is the eternal bliss of attaining communion with the Supreme Lord which is their hearts desire. Such enlightened ones perform activities not for the expectation of any rewards but out of compassion for the benefit of all created beings. The word sannyasinam means totally renounced and this denotes that one never performs activities associated with desire even if they are for the benefit of others. Such sannyasi’s or celibate monks in the renounced order along with sages, ascetics, rishi’s and paramahamsa’s who have already surrendered everything to the Supreme Lord are no longer associated with desires as is a normal human being and thus they take action by inaction. They have terminated all karma or reactions to actions and have transcended samskara the perpetual cycle of birth and death. They exist aloof from the world both internally and externally and wholly devote themselves to atma tattva or realisation of the immortal soul and inner meditation on the Supreme Lord Krishna or any of His authorised incarnations and expansions as revealed in Vedic scriptures.

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Slogam 12

Bhagavad Gita Chapter 18.12

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