अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्।
भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित्।।18.12।।
।।18.12।।कर्मफलका त्याग न करनेवाले मनुष्योंको कर्मोंका इष्ट? अनिष्ट और मिश्रित -- ऐसे तीन प्रकारका फल मरनेके बाद भी होता है परन्तु कर्मफलका त्याग करनेवालोंको कहीं भी नहीं होता।
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.
