अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् ।
भवत्यत्यागिनां प्रेत्य न तु सन्न्यासिनां क्वचित् ॥ १८.१२ ॥

aniṣṭam-iṣṭam miśram ca tri-vidham karmaṇa: phalam |
bhavaty-atyāginām pretya na tu sannyāsinām kvacit || 18.12 ||

True meaning of phala-tyāga

What does phala-tyāga, renouncing the result of karma, mean? The phala-tyāga Krishna speaks about is “Subjective” and not at all “objective” — a point we have stressed all along.

All actions, no doubt, bring about their results. Any karma is physical, objective. Its result also is equally so. In fact, an action is planned and pursued only to achieve a certain objective fruition. When such an action is completed, its objective result is bound to follow. Can it ever be renounced at all? Even if one renounces it, will the result disappear from the scene? It will be present with all its impact.

So, any action is inextricably linked with its result. Krishna explains what he means by karma-phala. It is a very important revelation:

For the non-renunciates, the result of action that follows hereafter is threefold: desirable, undesirable and mixed. For the renunciates, however, these (results) are not (applicable).

The result Krishna is talking about relates to the mind, its attitude and response to the objective results of actions. He describes them as (i) desirable, (ii) undesirable and (iii) a combination of these. The three results, he explains, are not totally unavoidable. To accept them or reject them is within the prudence of the seeker. They are mind-born and mind-subsisting. Mind alone stamps anything as desirable or undesirable. Depending upon the mind’s attitude and expanse, the picture will also change. This very fact makes them “not real”.

It is on this basis that Krishna has been, right from the beginning, insisting on transcendental attitude towards kārmic results. Even Vedic sacrifices, yajñas could hinder resoluteness of pursuit (vyavasāyātmikā buddhiḥ), he said (2.42-44). On the basis of such discrimination, he urged Arjuna to become indifferent to them (2.45).

Here too, he says that only those, who do not have the renunciational outlook, will be subjected to the three-fold results - iṣṭa-aniṣṭa-miśra phalas. In other words, the spiritual seeker should cultivate such a magnificent outlook that he is not victimized by anything. He has to raise his mind to a beautiful level of transcendence, so that it can sport in freedom and ecstasy.

When Krishna says that for the sannyāsin, no such karma-phala will be there at all, he is wanting everyone, especially the seeker, to become one. The sannyāsin’s actions, in other words, will be exactly like those of Nature — an expression conducing to world welfare. Nothing personal will be there to stain him. All pāpas (sins) and puṇyas (religious merits) lose their significance and relevance for him.

If kārmic results, as Krishna specifies them, are such as to affect and involve only the un-illumined and not the illumined, it puts their substance and worth to question. The performer alone causes the threefold results by his own will, ignorance and delusion. Anything, if it really exists, will be the same for all alike. Thus karma-phala in the nature of iṣṭa-aniṣṭa-miśra is self-imposed and imaginary.

Krishna had clearly stated this in the 5th chapter (5.14,15). In the scheme of creation, he said, the Creator has not envisaged any sense of doership (kartṛtva) for anyone. Nor has He designed or prescribed various karmas (karmāṇi). The Lord also does not link anyone with the result of karmas (na karma-phala-samyogam).

How have these concepts then come about, subjecting the minds and understanding of people pitiably, to confusion and distress? It is their own delusion and ignorance, adds Krishna.

Ignorance alone gives rise to multiple notions. Thus, about karma, karma-phala, etc. a number of ideas have taken ground. Till true knowledge dawns, the domain of avidyā (ignorance) is bound to prevail. Only by rational analysis, as Krishna does for Arjuna, the seeker will be able to get away from delusion and gain right knowledge.

Religious and spiritual life thus swerves between ignorance and wisdom. Krishna goes on explaining the message of Wisdom from various angles, only because of this widespread swinging.