Bhagavad Gita 18.12

Moksha Sanyasa Yoga · English Translation

The threefold fruit of action (evil, good and mixed) accrues after death to the non-abandoners, but never to the abandoners.

Sanskrit

अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् | भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ||१८-१२||

Transliteration

aniṣṭamiṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam . bhavatyatyāgināṃ pretya na tu saṃnyāsināṃ kvacit ||18-12||

What Does This Verse Mean?

In this verse, Lord Krishna explains that the results of our actions—whether good, bad, or mixed—are experienced after death by those who cling to their deeds and identities as 'doers.' However, for those who practice true renunciation (sannyasa) through selfless service without attachment, these karmic fruits do not bind them. The key teaching is that the state of one's mind regarding action determines whether they remain trapped in the cycle of rebirth or achieve liberation.

The Teaching Behind It

This verse is a cornerstone of Jnana Yoga (the path of knowledge) and Karma Yoga (the path of selfless action), specifically developing the concept of 'karma-phala-tyaga' (renunciation of the fruits of action). It distinguishes between physical abandonment of duties, which Krishna rejects as tamasic in earlier verses, and internal detachment from results, which is the true essence of liberation.

Word by Word

अनिष्टम् unwished or disagreeable or evil, इष्टम् wished or agreeable or good, मिश्रम् mixed, च and, त्रिविधम् threefold, कर्मणः of action, फलम् fruit, भवति accrues, अत्यागिनाम् to nonrenouncers, प्रेत्य after death, न not, तु but, संन्यासिनाम् to renouncers, क्वचित् ever

Classical Commentary

One fruit (of action) is pleasant, another is unpleasant, while the third is a mixture of both. Those in whom good actions preponderate are rorn as gods. Men of evil lives are rorn into animal or vegetable kingdoms. If their actions are eally good and bad, they are rorn into the human kingodm. These distinctions of good, evil and mixed do not exist for the liberated sage who has gone beyond the bonds of Karma by destroying egoism, by annihilating the idea of agency and by abandoning the hope of rewards of actions. The action of a renouncer does not generate desire or attachment thereto. Therefore, after death he is not born again. The actions that are performed without any desire for the reward can bring no bondage to the man at any time. He who has surrendered the fruits of all his works to the Lord is free from the bondage of Karma. Some kind of action is inevitable and natural to all beings, but the man of renunciation abandons the fruits of actions. Phalam Fruit This is caused by the operation of various external factors. This is brought forth by Avidya (ignornace). It is like jugglery and very delusive. The term Phala denotes something that ickly passes away, something not real, not solid. Karma Action Virtue and vice. Anishtam Disagreeable or evil, such as hell, the animal kingdom, etc. Ishtam Wished or agreeable or good. Misram Good and evil mixed together the human birth. Only the unenlightened who have not renounced the fruits of actions reap these three sorts of fruits. The real Sannyasins who belong to the highest order of Sannyasa (Paramahamsa Parivrajakas) who are ever engaged in meditation on the pure, immortal Self, who are solely devoted to Selfknowledge, and who rest in their own essential nature as ExistenceKnowledgeBliss Absolute do not reap any fruits as the fire of Selfknowledge has burnt ignorance and its effects which are the seeds of Samsara. Only a liberated sage who has attained knowledge of the Self and who has no identification with the body can totally relinish all actions. He knows that the Self is beyond all actions and that action is attributed to the Self by ignorance. The ignorant man who identifies himself with the body cannot abandon actions. He thinks that he is the agent or the doer of all actions and expects to attain the fruits of his actions and so he is born again and again in this world to reap the fruits of these actions.

Where This Happens

This verse appears at Chapter 18 of the Bhagavad Gita, near its conclusion on the battlefield of Kurukshetra. Krishna has just finished explaining the nature of three types of renunciation (sattvic, rajasic, and tamasic) to Arjuna, who is overwhelmed by confusion about whether he should fight or abandon his duty as a warrior. By stating this verse, Krishna clarifies that true spiritual abandonment is not running away from responsibility but acting without egoistic attachment, reassuring the hesitant prince.

Living It Out Today

Consider a professional facing a high-stakes project where failure could ruin their reputation and success will bring fame. If they act solely out of fear or desire for recognition, anxiety will linger even after the outcome is known, as their mind constantly replays 'what if I failed.' However, by focusing entirely on doing the work with excellence while accepting any result without personal identification, they perform the duty freely; once finished, the mental burden lifts completely regardless of whether the project succeeds or fails.

Explained for Children

Imagine you are playing a game where every move you make gives you points or takes away stars, and those scores decide if you get to play again next year. If you keep thinking 'I am doing this for myself,' your score keeps building up, forcing you to stay in the game forever. But if you play just because it is fun and right, without caring about winning or losing, your score doesn't matter anymore, and you can choose when to stop playing entirely.

Daily Reflection

You might feel overwhelmed today if you believe every outcome is a direct reflection of your worth or effort. However, this verse offers profound relief: those who truly abandon their sense of ownership over actions are free from the burden of threefold results—good, bad, and mixed. When you shift your focus from the fruit to the purity of your intent, you begin to experience a lightness that transcends the cycle of reward and punishment.

A Practice for Today

Close your eyes and gently recall an action you took today that led to results beyond your control, whether pleasant or difficult. Acknowledge that these fruits belong to the cycle of cause and effect rather than claiming them as your eternal identity. Rest in the quiet realization that by acting without attachment, you step out from under the weight of future consequences.

Key Teachings

The Three-Fold Nature of Karma
Every action yields one of three types of fruit: good (śuciṣṭa), evil (aniṣṭa), or mixed, which creates a complex web of future experiences. Understanding this diversity helps us accept that not all results are immediately understandable as just reward for virtue.
The Distinction Between Actor and Renunciate
While ordinary beings cling to the fruits of their labor, true renouncers (sannyāsins) act with a spirit of abandonment that breaks the chain of karmic binding. The verse clarifies that this freedom is not automatic for everyone but belongs specifically to those who have transcended attachment.
The Timing of Karmic Fruit
Fruits of action accrue 'after death' (pretya) for the attached, meaning their consequences shape future births and experiences. For the renunciate, however, these fruits do not manifest in this same binding way because they have already surrendered the ego that claims them.

Themes

Karma YogaRenunciation (Sannyasa)Detachment from ResultsLiberation (Moksha)The Cycle of Birth and DeathSelfless Action

Related Verses

2.47 3.30 4.18 18.66 6.5

Frequently Asked Questions

Does this mean good people don't get rewarded?

No, it means that while rewards (good or bad) still occur naturally based on the laws of karma, a true renouncer does not feel personally bound by them. They do not crave these results nor suffer when they are denied; their inner peace remains unshaken regardless of external outcomes.

What is the difference between 'non-abandoners' and 'renouncers' here?

'Non-abandoners' refer to people who perform actions but remain mentally attached to their identity as the doer and expect specific results. 'Renouncers' (sannyasins) are those who have surrendered all egoistic claims over their actions, performing duty purely for the sake of duty or divine will.

Can I practice this if I am not a monk?

Absolutely. Krishna defines renunciation primarily as an internal state of mind rather than external physical abandonment like wearing robes. Anyone can be a 'renouncer' by performing their daily duties in family or work life without attachment to the specific results.

How does this verse relate to getting out of the cycle of rebirth?

The accumulation of karmic fruits creates the momentum that drives reincarnation. By acting without attachment, a person stops generating new binding karma; once past actions are exhausted through experience and no new ones are created, liberation from the cycle of birth and death is achieved.

In Other Languages: Bhagavad Gita 18.12 →