Devanagari
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मण: फलम् ।
भवत्यत्यागिनां प्रेत्य न तु सन्न्यासिनां क्वचित् ॥ १२ ॥
Verse text
aniṣṭam iṣṭaṁ miśraṁ ca
tri-vidhaṁ karmaṇaḥ phalam
bhavaty atyāgināṁ pretya
na tu sannyāsināṁ kvacit
Synonyms
aniṣṭam
—
leading to hell
;
iṣṭam
—
leading to heaven
;
miśram
—
mixed
;
ca
—
and
;
tri-vidham
—
of three kinds
;
karmaṇaḥ
—
of work
;
phalam
—
the result
;
bhavati
—
comes
;
atyāginām
—
for those who are not renounced
;
pretya
—
after death
;
na
—
not
;
tu
—
but
;
sannyāsinām
—
for the renounced order
;
kvacit
—
at any time.
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.
Translation (Visvanatha Cakravarti Thakura)
12. Those who do not renounce in the prescribed way get results in the form of hellish suffering, heavenly enjoyment or human birth in the next life. This is not so for one who renounces in the correct manner.
Translation (Baladeva Vidyabhusana)
12. Those who do not renounce in the prescribed way get results in the form of hellish suffering, heavenly enjoyment or human birth in the next life. This is not the result for the person who renounces in the correct manner.
Purport
A person in Kṛṣṇa consciousness acting in knowledge of his relationship with Kṛṣṇa is always liberated. Therefore he does not have to enjoy or suffer the results of his acts after death.
Purport (Visvanatha Cakravarti Thakura)
The fault of not following this process of tyāga is described. Those who do not renounce in the prescribed way get results in the form of suffering of hell (aniṣṭam), the pleasures of Svarga (iṣṭam) and human birth (miśram) in the next life (pretya).
Purport (Baladeva Vidyabhusana)
This verse explains the fault in not having such renunciation. For those who do not renounce in the way described by Me (atyāginām), after death (pretya), there are three types of results: suffering in the form of hell (aniṣṭam); happiness in the form of svarga (isṭām); and a mixture of happiness and suffering in a human birth (miśram). This is not so for the persons who renunouce as I have declared. They attain liberation by the jṣāna contained with the actions. That is the real result of tyāga that I have explained.
Surrender Unto Me
Most of the fruits of one's actions for one who is attached is mixed like the rose with the nice fragrance and the thorns both.
In this verse which sums‑up this section, Krsna uses 'sannyasinam' and 'atyaginam' and 'karmanah phalam'. He describes clearly that tyaga, or renunciation and sannyasa, the renounced order of life (where one is detached from the fruits of his work), they are exactly the same.
Sannyasa and tyaga has been defined by Krsna, in His own opinion, as exactly the same.
This Section A which just ended may sound very familiar to everyone, because we heard about it so many times in the first six chapters of the Bhagavad‑gita. This section sums‑up all the points on karma from the first six chapters of the Bhagavad‑gita.
In the next section, Krsna is going to sum‑up jnana and to help us to perform activities without being bound, Krsna cites Vedanta and He analyzes the activities, comprised of five different factors. Krsna is going to describe things in a jnana type of manner so that we can analyze them for the same purpose of detaching us from the fruits of our work, knowing that we are not this body, etc. And Krsna takes us one step further for the perfection of jnana ‑ He is going to explain how one should surrender to the Supersoul.
[B. THE CONCLUSION OF SANKHYA AND VEDANTA: ACTIONS DIRECTED BY THE SUPERSOUL BRING FREEDOM FROM REACTION (18. 13‑18)
Vedanta describes five factors that comprise all activities, and the most important factor is the Supersoul. One who acts under the direction of the Supersoul is not affected by the reactions to his actions. ]
Krsna is going to analyze how one can act without being bound which is the same point of Section A but from the point of view of jnana.