Bhagavad Gita Chapter 18, Verse 12

English Translation

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.

Detailed Commentary

**18.12** Explanation – The fruits of action (**karma-phala**) are of three kinds: undesirable (**anishṭa**), desirable (**ishṭa**), and mixed (**mishra**). Desirable is that which a person wishes for, undesirable is that which they do not, and mixed contains elements of both. The outcomes of the world are often mixed, for example, wealth can bring both happiness and sorrow. The implication is that even in the desirable there is some undesirable, and in the undesirable there is some desirable. The world (**saṃsāra**) is composed of three **Guṇas** (qualities); this very birth is an abode of sorrow (**duḥkhālaya**) and devoid of happiness. Therefore, circumstances are never entirely favorable or unfavorable. In reality, the fruits of **karma** are always mixed, as no action is entirely flawless. Those who are not renunciates (**atyāgī**) receive all three types of fruits because they perform actions with a desire for results. **Sannyāsis** (renunciates) do not receive these fruits because they are free from the desires for the fruits of action. All actions arise from **Prakriti** (primordial nature), and **Prakriti** alone bestows the fruits; therefore, the connection between actions and their fruits is not with the Self, but with **Prakriti**. Those who are not renunciates continuously experience desirable, undesirable, and mixed **karma-phalas**. It is through these that they become happy or sorrowful, which is in fact **bandhana** (bondage). Circumstances make a person happy or sad, but it is the individual's own mind that is the cause of this. "**Pretya bhavati**" means that those who do not renounce the fruits of **karma** certainly receive all three types of **karma-phala** after death. **Sannyāsis** do not have to experience **karma-phala** in any realm (**loka**) or anywhere. The essence of **sannyāsa** (renunciation) and **tyāga** (abandonment) is that both **Karma Yoga** and **Sāṅkhya Yoga** lead to a state of non-binding action (**karmābhāva**). A **Karma Yogi** remains unattached (**nirlipta**) to the fruits even while performing actions, and a **Sāṅkhya Yogi** remains utterly unattached to actions themselves. **Sannyāsis** do not have to experience fruits because they wish to do nothing for themselves. Their discriminating wisdom (**viveka**) is that no action is necessary for the **Ātman** (Self). Their welfare is not separate from the welfare of the world; therefore, they see their own welfare in the welfare of all. **Prakriti** and **Purusha** (consciousness) are distinct. **Purusha** undergoes no change, while **Prakriti** undergoes transformation. When **Purusha** identifies with **Prakriti**, a sense of **tādātmya** (oneness) or ownership arises, leading to actions that cause change, which is called **karma**. If **Purusha** breaks this identification, the same action becomes **akarma** (non-action in its binding sense), which has no fruit-generating capacity. When **Purusha** experiences its true nature (**svarūpa**), it performs actions, but without being involved in their fruits. There are three types of **karma**: **Kriyamāṇa** (actions performed in the present), **Sañcita** (actions accumulated over various births), and **Prārabdha** (actions ready to yield results). **Kriyamāṇa** is of two kinds: **Śubha** (auspicious, in accordance with **Śāstras**) and **Aśubha** (inauspicious, against **Śāstras**). The fruits of **Kriyamāṇa** also have aspects that are **Dṛṣṭa** (visible, immediate and long-term) and **Adṛṣṭa** (invisible, worldly and otherworldly). Impressions (**saṃskāras**) form one's inherent nature (**svabhāva**), which is dominant. This can only be purified by destroying the impure elements. By eradicating impurities from **saṃskāras**, actions become pure and serve the welfare of the individual soul (**jīva**). The strength of effort and inherent nature confirms this. **Prārabdha Karma** is the fruit of those actions that are pre-determined. As a result, favorable or unfavorable circumstances arise. These circumstances can make a person happy or sad, but the person can choose whether or not to identify with them. The prominence of **karma** culminates in **Kriyamāṇa** (new actions) and what has already occurred. An individual becomes discerning (**vivekī**) by not identifying with actions. **Prārabdha** and human effort (**Puruṣārtha**) are not comparable; each has its own domain. An individual desires **Artha** (material prosperity), **Dharma** (righteous conduct), **Kāma** (desire/enjoyment), and **Mokṣa** (liberation). Among these, **Prārabdha** is related to wealth and enjoyment (**bhoga**), while **Puruṣārtha** is related to **Dharma** and **Mokṣa**. To act is one's duty (**kartavya**), to experience is **Prārabdha**. In **Prārabdha**, there is no inherent perception of happiness or sorrow, only of circumstance. A wise person (**jñānī**) has awareness, but does not experience the mental modifications (**vikāras**) typically associated with happiness and sorrow. Great souls (**mahānubhāvas**) possess **viveka**; they do not blame **Prārabdha** and prioritize knowledge (**jñāna**). The fruits of actions are also received according to **Prārabdha**, but it is not possible to receive fruits without the grace (**kṛpā**) of **Bhagawan** (the Divine). Those who act in accordance with **Bhagawan's** will receive special fruits. **Bhagavat-kṛpā** (Divine grace) essentially sustains the **Prārabdha** system, because **Bhagawan** Himself is its ordainer. The essence is that whatever action or fruit occurs, it directly falls under **Prārabdha**, and this is made possible by the grace of **Bhagawan**. In the lives of those who are fully surrendered to **Bhagawan**, **Bhagawan's** will takes precedence over **Prārabdha**.