अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् | भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित्
aniṣṭamiṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam . bhavatyatyāgināṃ pretya na tu saṃnyāsināṃ kvacit
行為的三種果報——不樂的、樂的以及混合的——在死後會降臨到那些不捨棄者身上，但絕不會降臨到「三亞士」（Sannyasin）身上。
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.
行為的一種果報是愉快的，另一種是不愉快的，而第三種則是兩者的混合。善行佔優勢的人轉生為神。惡行之人轉生為動物或植物界。如果他們的行為善惡參半，則轉生為人。這些善、惡和混合的區別，對於透過摧毀我執、消滅行為者觀念並捨棄行為回報期望而超越「業」（Karma）束縛的解脫聖者而言，並不存在。捨棄者的行為不會產生慾望或執著。因此，死後他不會再次出生。任何時候，不帶任何回報慾望而履行的行為，都不會給人帶來束縛。將所有行為果報獻給主（奎師那）的人，便從「業」的束縛中解脫。某種行為對所有眾生而言都是不可避免且自然的，但捨棄者捨棄行為的果報。「果報」（Phalam）指行為的成果，由各種外在因素運作而生，由「無明」（Avidya）所產生，如同魔術般，極具迷惑性。「果報」一詞表示迅速消逝、不真實、不堅固之物。「業」（Karma）指行為，善與惡。「不樂的」（Anishtam）指不愉快的或邪惡的，如地獄、動物界等。「樂的」（Ishtam）指期望的、愉快的或好的。「混合的」（Misram）指善惡混合，如人身。只有未開悟、未捨棄行為果報的人才會收穫這三種果報。真正的「三亞士」（Sannyasin），屬於最高層次的「三亞士」（Paramahamsa Parivrajakas），他們始終專注於冥想純粹、不朽的「自性」（Self），完全致力於「自性」知識，並安住於其本質——絕對的存在、知識、喜樂——他們不收穫任何果報，因為「自性」知識之火已燒盡無明及其影響，這些都是「輪迴」（Samsara）的種子。只有已證悟「自性」知識且不認同身體的解脫聖者，才能完全捨棄所有行為。他知道「自性」超越所有行為，而行為是由無明歸因於「自性」的。將自己與身體認同的無知之人無法捨棄行為。他認為自己是所有行為的行為者或執行者，並期望獲得其行為的果報，因此他一次又一次地在這個世界中出生，以收穫這些行為的果報。
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.