The threefold fruits of action – desirable, undesirable, and mixed – accrue even after death for those who have not given up their attachment, but never for one who is renounced. What is the source of this attachment?
We should understand (nibodha) from Krishna (me) that as stated (proktāni) in the Sāṅkhya conclusion (sāṅkhye kṛtānte), these are the five (pañcaitāni) causes (kāraṇāni) for success (siddhaye) in all actions (sarva-karmaṇām) (BG 18.13) – the place of action (adhiṣṭhānaṁ), and (tathā) the performer (kartā), the various senses (karaṇaṁ ca pṛthag-vidham), the many different kinds of endeavor (vividhāś ca pṛthak ceṣṭā), and (ca) certainly (eva) the (atra) fifth cause (pañcamam), the Supersoul (daivaṁ). (BG 18.14) Another way to list the five causes that produce fruits from an action is as follows:
- the environmental factors (the body, and the immediate environment where one is performing an action), which are provided by and fully under the control of the Supersoul. This is where the laws of physics operate. The body here refers to the facilities and limitations one is born with in a particular species of life. The following three causes are somewhat partially under the control of a conscious individual soul.
- the conscious initiator of action [the embodied soul], who is typically within the influence of the modes of nature. This is where the impetus of action is.
- the various tools associated with the body, which refer to the prowess of the senses that constitute the body. By honing specific skills, one can increase the prowess of one’s senses. The sensory prowess leads to the development of various techniques that contribute to efficacy within an action. One may have certain prowess, but it is useless until one makes some efforts.
- the diverse efforts that are consciously made by the initiator of action.
- the divine Supersoul, which permeates each of the above causes and acts as the ultimate sanctioning agent.
Whatever (yat) right or wrong (nyāyyaṁ vā viparītaṁ vā) action (karma) a person (naraḥ) initiates (prārabhate) with body, speech, and mind (śarīra-vāṅ-manobhir), these aforementioned five factors (pañcaite) are its (tasya) causes (hetavaḥ). (BG 18.15)
It is clear that an embodied soul is not the sole doer but has only a small contribution toward the fruits of action. Therefore, we are not entitled to enjoy the fruits of our actions.
Hence (tatraivaṁ), one who (yaḥ) but (tu) sees (paśyaty) oneself (ātmānaṁ) as the only (kevalaṁ) doer (sati kartāram), is not considered intelligent (akṛta-buddhitvān). Such an unintelligent person (durmatiḥ) cannot see things as they are (na sa paśyati). (BG 18.16) In this way, the unintelligent gets wrapped up in various attachments, stemming from the false conception that one is the sole doer of actions and the sole producer of results.
