Acharya Prashant responds to a question regarding a verse from the Uttar Gita (Chapter 2, Verse 21), which states that by performing auspicious deeds, one attains excellent results and a place in the celestial realm. The speaker clarifies the meaning of 'auspicious deeds' (shubh karma) and 'excellent results' (uttam phal). He explains that the word 'auspicious' (shubh) is only meaningful in the context of a bound and suffering being. Since we are troubled, anxious, bound, and deluded, the word 'auspicious' holds significance for us. We are living in the inauspicious (ashubh), and that is why 'auspicious' has meaning. Therefore, for one who is deluded, the cutting of delusion is auspicious. For one who is in bondage, breaking the bondage is auspicious. Auspiciousness (shubhta) is the same as what is beneficial (hittata). What is in your interest (hit) is what is auspicious for you. Furthermore, the speaker equates auspiciousness with merit (punya), benefit (hit), and righteousness (dharma), stating they are all one and the same. What is auspicious is righteous, and where there is righteousness, there is benefit. Another name for your benefit is merit. He cautions against viewing these as separate concepts. No action or thought is auspicious or inauspicious in itself; its nature is determined by its context relative to the individual. An act that is auspicious for one person might be inauspicious for another. The 'excellent result' is that for which you are eager; it could be called liberation (mukti), peace (shanti), truth (satya), or understanding (bodh), depending on your specific ailment. Acharya Prashant refutes the notion that auspicious deeds are tied to pre-determined rituals or traditions. Merit is entirely relative to the individual. He addresses the argument that one's karma is fixed, as some might claim when justifying their actions, such as those in the meat industry. He clarifies that the principle of karma is rooted in choice. Shri Krishna has given man the highest freedom to choose his actions from infinite possibilities. The first aspect of karma is the complete freedom to act; the second is that one cannot escape the consequences. The fruit of karma (karmaphal) is not delayed; it is received at the very moment of the action, or even slightly before. The punishment for a bad deed is the corrupted state of mind that precedes the action itself.