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Bhagavad Gita Chapter 9.12

moghāśā mogha-karmāṇo

mogha-jñānā vicetasaḥ

rākṣasīm āsurīḿ caiva

prakṛtiḿ mohinīḿ śritāḥ

Translation

Those who are thus bewildered are attracted by demonic and atheistic views. In that deluded condition, their hopes for liberation, their fruitive activities, and their culture of knowledge are all defeated.

Author Name:-Sri Ramanuja

Purport

Sri Ramanuja

9.12 Men yielding to the deluding nature characteristics of Asuras and Raksas and not aware of My higher nature like compassion etc. When I am in a human form, are possessed of vain hopes, i.e, their hopes remain fruitless, and their knowledge also is vain, i.e., is fruitless. They are so because of their erroneous understanding which fails to know that all things, mobile and immobile, belong to Me. They are ignorant on account of their being devoid of knowledge of truth everywhere. Whatever they do regarding Me, the Lord of all, is done with an attitude that I am an ordinary mortal. So their efforts go in vain. All this springs from their partaking of the nature of Raksasas and Asuras.

Author Name:-Sri Adi Shankaracharya

Purport

Sri Adi Shankaracharya

9.12 Moghasah, of vain hopes. So also, mogha-karmanah, of vain actions: their rites, such as Agnihotra etc. which are undertaken by them, verily become vain, fruitless actions, because of dishonouring the Lord, disregarding Him who is their own Self. In this way they are of vain actions. Similarly, mogha-jnanah, of vain knowledge: of fruitless knowledge; even their knowledge verily becomes useless. And vicetasah, senseless: i.e., they lose their power of discrimination. Besides, [Besides, in the next birth…] they become sritah, possessed of; the mohinim, self-deceptive, self-delusive; prakritim, disposition; raksasim, of fiends; and asurim, of demons-according to which the body is the Self; i.e., they become habitually inclined to act cruelly, saying, ‘cut, break, drink, eat, steal others’ wealth,’ etc. [The habit to cut, break, drink, eat, etc. is characteristic of fiends. The habit of stealing others’ wealth, etc. is characteristic of demons.] This is stated in the Sruti, ‘Those worlds of devils (are covered by blinding darkness)’ (Is. 3).

Author Name:-Sri Madhvacharya

Purport

Sri Madhavacharya

Now Lord Krishna explains those who do not know about His Supreme position and why. For those who are deluded their human body appears to be what they are and not simply a container for the jiva or the embodied soul. Therefore in the Moksa Dharma it is stated: In this world all the things associated with the body are endowed with the five gross elements of earth, water, fire, air and ether as ordained by the will of the Supreme Lord who is the sole source of all creation. The Supreme Lord Krishna is also paramatma or the Supreme Soul residing within all living entities as the eternal witness of everything. He exists with form and He exists without form. He is the giver of blessings and boons and He is the master of the unmanifest power which regulates destruction and creation.

The results of delusion are explained here by Lord Krishna. Vain hopes, ineffectual desires and unobtainable dreams. These are the rewards for all those who disrespect and disregard the Supreme Lord. There is no success in their efforts. The actions which they undertake are useless to them as even whatever knowledge they possess is worthless and of no avail. Even the efforts they make to insure a pleasant destination in the next life have no value and will not bear any results because such miscreants and offenders who disrespect and disregard the Supreme Lord Krishna are hurled from the platform of humanity into the lower species of life such as reptile and insect to revolve in samsara or the endless cycle of birth and death. The Moksa Dharma specifically states that anyone who derides, disrespects or detests the Supreme Lord Krishna by thought, by speech or by actions are sentenced to eternal perdition in hell along with all their ancestors. How can such unfortunates who are inimical to the very Supreme Being who resides within them as paramatma or the Supreme Soul in all created beings not deserve such a censure along with all their corrupted line. In the Shandilya section of the Sama Veda it is even stated that those who detest and disrespect the excellent devotees of the Supreme Lord who mercifully distribute knowledge of His glories to all the conditioned jivas or embodied souls, such offenders are not only the lowest of all but are not even equal to the despicable beings who perform abortions being killers of embryos.

In the Vedic scriptures are mentioned the stories of kings who were liberated even by hatred of the Supreme Lord. How is this to be understood? Such kings as Sishupala, Paundra, Salva and others while harbouring animosity against the Supreme Lord still received sayuja moksa or liberation by nearness to Him and thus able to assimilate His look, His gait, His smile, His style etc. So if liberation is awarded even to those who were inimical to Him then needless to say that those who are totally devoted to Him will surely attain moksa as well. All these pastimes are for the purpose of eulogising the Supreme Lord’s compassion for those devotees that have continuous remembrance of Him. For His devotees in any life who due to the powerful influence of being cursed can only constantly remember Him in a mood of antagonism, Lord Krishna still bequeaths upon them the reward of their devotion. Thus devotees from previous lives such as Sishupala who were so cursed in this manner that they were unable to be affectionate to the Supreme Lord. They were full of so much animosity and antagonism due to the influence of curses. The same holds true for Jaya and Vijaya who later became Hiranyakasipu and Hiranyagarbha as well as Ravana and Kumbakarna. Therefore by mentioning various incidents those who detested the Supreme Lord and were awarded moksa is explained. Otherwise why would there be any reference to such non-consequential events. It is only to remind the doubters that the Supreme Lord is equally compassionate to those who disparage and deride Him after taking into consideration their past life services of devotion. Lord Krishna confirms this Himself in verse 31 of this chapter where He proclaims kaunteya pratijanahi na me bhaktah pranasyati which translates: Declare it boldly O Arjuna that My devotee is never vanquished.

Still there may be some doubt that remembrance in any manner could be seen as a contradiction. It is quite natural that those who cherish hatred will always hate, in which case it could be erroneously surmised that by hating one’s teacher one will also gain the greatness of the teacher. But there is no such contradiction in the Supreme Lord by accepting both the worshipper and the detractor giving identical rewards to their actions due to His being instantly omniscient and able to perceive their past life service to Him. Great devotees in past lives like Hiranakasipu who became inimical to the Supreme Lord Krishna’s incarnation of Narasimhadeva and was slain and liberated by Him and released from the effects of the curse due to his son’s great devotion and his praying for the Supreme Lord’s grace to redeem his father. Yet these are special instances that correspond to the Supreme Lord performing some specific lila or divine pastime and they are the exception and not the rule. Animosity to the Supreme Lord and antagonism against Him is absolutely not the means or achieving moksa by any means and it should not be construed as such. The Supreme Lord is of course always free to liberate whomsoever He desires but because those who hate cannot reciprocate love and affection towards Him they can never be situated in a state of normal devotion and hence are unable to experience Him in a loving devotee relationship. It has already been stated by Lord Krishna that he considers those who hate the Supreme Lord as asuric not divine and raksasas or demoniac and very evil minded. Therefore it is established and should be understood that it is never possible for the demoniac and satanic to ever attain moksa or liberation from the material existence.

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Slogam 12

Bhagavad Gita Chapter 9.12

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