Bhagavad Gita - Chapter 9 - Shloka (Verse) 12

व्याख्या--'मोघाशाः'-- जो लोग भगवान्से विमुख होते हैं, वे सांसारिक भोग चाहते हैं, स्वर्ग चाहते हैं तो उनकी ये सब कामनाएँ व्यर्थ ही होती हैं। कारण कि नाशवान् और परिवर्तनशील वस्तुकी कामना पूरी होगी ही-- यह कोई नियम नहीं है। अगर कभी पूरी हो भी जाय, तो वह टिकेगी नहीं अर्थात् फल देकर नष्ट हो जायगी। जबतक परमात्माकी प्राप्ति नहीं होती, तबतक कितनी ही सांसारिक वस्तुओंकी इच्छाएँ की जायँ और उनका फल भी मिल जाय तो भी वह सब व्यर्थ ही है (गीता 7। 23)।'मोघकर्माणः'--भगवान्से विमुख हुए मनुष्य शास्त्रविहित कितने ही शुभकर्म करें, पर अन्तमें वे सभी व्यर्थ हो जायँगे। कारण कि मनुष्य अगर सकामभावसे शास्त्रविहित यज्ञ, दान आदि कर्म भी करेंगे, तो भी उन कर्मोंका आदि और अन्त होगा और उनके फलका भी आदि और अन्त होगा। वे उन कर्मोंके फलस्वरूप ऊँचे-ऊँचे लोकोंमें भी चले जायँगे, तो भी वहाँसे उनको फिर जन्म-मरणमें आना ही पड़ेगा। इसलिये उन्होंने कर्म करके केवल अपना समय बरबाद किया, अपनी बुद्धि बरबाद की और मिला कुछ नहीं। अन्तमें रीते-के-रीते रह गये अर्थात् जिसके लिये मनुष्यशरीर मिला था, उस लाभसे सदा ही रीते रह गये। इसलिये उनके सब कर्म व्यर्थ, निष्फल ही हैं।तात्पर्य यह हुआ कि ये मनुष्य स्वरूपसे साक्षात् परमात्माके अंश हैं, सदा रहनेवाले हैं और कर्म तथा उनका,फल आदि-अन्तवाला है; अतः जबतक परमात्माकी प्राप्ति नहीं होगी, तबतक वे सकामभावपूर्वक कितने ही कर्म करें और उनका फल भोंगे, पर अन्तमें दुःख और अशान्तिके सिवाय कुछ नहीं मिलेगा।
जो शास्त्रविहित कर्म अनुकूल परिस्थिति प्राप्त करनेकी इच्छासे सकामभावपूर्वक किये जाते हैं, वे ही कर्म व्यर्थ होते हैं अर्थात् सत्-फल देनेवाले नहीं होते। परन्तु जो कर्म भगवान्के लिये, भगवान्की प्रसन्नताके लिये किये जाते हैं और जो कर्म भगवान्के अर्पण किये जाते हैं, वे कर्म निष्फल नहीं होते अर्थात् नाशवान् फल देनेवाले नहीं होते, प्रत्युत सत्-फल देनेवाले हो जाते हैं-- 'कर्म चैव तदर्थीयं सदित्येवाभिधीयते'(गीता 17। 27)।

क्योंकि --, वे मोघाशा -- जिनकी आशाएँ -- कामनाएँ व्यर्थ हों ऐसे व्यर्थ कामना करनेवाले और मोघकर्मा -- व्यर्थ कर्म करनेवाले होते हैं क्योंकि उनके द्वारा जो कुछ अग्निहोत्रादि कर्म किये जाते हैं वे सब अपने अन्तरात्मारूप भगवान्का अनादर करनेके कारण निष्फल हो जाते हैं। इसलिये वे मोघकर्मा होते हैं। इसके अतिरिक्त वे मोघज्ञानी -- निष्फल ज्ञानवाले होते हैं? अर्थात् उनका ज्ञान भी निष्फल ही होता है। और वे विचेता अर्थात् विवेकहीन भी होते हैं। तथा वे मोह उत्पन्न करनेवाली देहात्मवादिनी राक्षसी और आसुरी प्रकृतिका यानी राक्षसोंके और असुरोंके स्वभावका आश्रय करनेवाले हो जाते हैं। अभिप्राय यह कि तोड़ो? फोड़ो? पिओ? खाओ? दूसरोंका धन लूट लो इत्यादि वचन बोलनेवाले और बड़े क्रूरकर्मा हो जाते हैं। श्रुति भी कहती है कि वे असुरोंके रहने योग्य लोक प्रकाशहीन हैं इत्यादि।

He elucidates the pitiable state of those who disregard the Lord. For those intent on criticizing the Lord, no prayer carries any meaning—this is expressed by the word 'vrtha' (vain). If one argues that even while criticizing the Lord, they perform obligatory (nitya) and occasional (naimittika) rituals, and thus their prayers should be fruitful, the answer is no. 'Paribhava' means humiliation, and 'avajnana' means disrespect. Anticipating the argument that they might attain their ends through knowledge of scriptural import, he says 'mogha' (vain). To the argument that they might succeed through logical discrimination, he replies 'vichetasah' (mindless/devoid of discrimination).

Not only do they possess these attributes, but after the fall of the current body, their attainment of exceedingly cruel wombs is certain. 'Mohakarim' (deluding) is an adjective applicable to both natures. The nature of Rakshasas consists of violence against living beings, expressed as 'cut, break, drink, eat.' The nature of Asuras consists of greed, expressed as 'do not give, do not offer sacrifice, steal others' wealth.' 'Moha' means false knowledge.

Consequently, being ruined by disrespect, contempt, and criticism of the Lord, fallen from all human goals, and exceedingly petty, none of their prayers succeed—this is stated as 'moghasha.' 'Moghasha' means those whose hopes and prayers for objects are vain.

If it is argued that their prayers might be fruitful due to rituals like Agnihotra, the answer is 'moghakarmanah'—for those who disregard the Lord (the Self), rituals are fruitless, resulting only in fatigue. As stated: 'Dharma well-performed, if it does not generate love for the Lord's stories, is merely labor.'

Even if they appear knowledgeable, knowledge accompanied by disrespect for God does not lead to realization and is thus 'moghajnana' (fruitless knowledge).

They are 'vichetasah' (devoid of discrimination).

They resort to Rakshasi nature (cut, break, eat) and Asuri nature (do not give, steal wealth), which is deluding and rooted in body-consciousness.

The Shruti confirms: 'Those worlds named Asurya are covered in blind darkness; to them go the killers of the Self after death.'

He states their result: 'Moghasha'. Their hopes are vain; those who hate the Lord attain nothing desired. Their rituals and knowledge are also in vain. Through no means, even devotion to Brahma or Rudra, can they attain spiritual goals.

As will be stated later (16.16), 'I cast those hateful ones...' The Mokshadharma states that he who hates Vishnu sinks his ancestors into hell.

The Samaveda says devotion to Narayana is supreme and hatred is the lowest.

Regarding scriptural references (like in Bhagavatam) about Shishupala attaining liberation through hatred: this is to extol constant meditation and show the Lord's love for devotees.

Shishupala and others were originally devotees (attendants) who became haters due to a curse.

The Lord gave them the fruit of their prior devotion.

If hatred were the cause, mentioning their history as attendants would be irrelevant.

Thus, it is established that there is no salvation for those who hate the Lord.

The cause of this hatred is resorting to 'Rakshasi' nature.

Because of disregarding Me, they are 'moghasha'—those whose hopes and desires are in vain. Similarly, 'moghakarmanah'—those whose endeavors are fruitless. 'Moghajnana'—those whose knowledge is fruitless. This is because they are 'vichetasah'—devoid of discrimination.

They resort to Rakshasi and Asuri nature, which is dominated by Rajas and Tamas and is deluding. This means they become people of cruel deeds, habitually saying 'cut, break, drink, eat, steal others' wealth.'

They resort to a deluding nature—Rakshasi and Asuri—which conceals My supreme compassion and supremacy when I assume a human form.

'Moghasha' means their desires are vain. 'Moghakarmanah' means their undertakings are vain.

'Moghajnana' means their knowledge is fruitless because they possess contrary knowledge regarding Me and all My mobile and immobile creations. 'Vichetasah' means they are bereft of true knowledge everywhere.

Considering Me, the Lord of all, as equal to others, whatever they wish to do regarding Me, or whatever undertakings they initiate, all of it becomes futile.

Furthermore—'Moghasha': Their hope that 'some other deity other than Him will give quick results' is vain.

Therefore, being averse to Me, their actions are 'Moghakarmanah' (useless). Their scriptural knowledge, based on various false logics, is 'Moghajnana' (useless). Thus, they are 'Vichetasah' (of distracted minds).

The cause for all this is that they resort to 'Rakshasi' (Tamasic, full of violence) and 'Asuri' (Rajasic, full of lust and pride) nature, which is 'Mohini' (deluding to the intellect), and thus disregard Me. This connects with the previous verse.

In this verse 'Moghasha', the cause and effect of the subject matter are propounded. Resorting to deluding nature is the cause of being 'Moghasha' (vain hope), etc.; thus, the second half of the verse is explained first.

'Rakshasim' refers to Tamasic nature related to Rakshasas. 'Asurim' refers to Rajasic nature related to Asuras, consisting of anger, greed, etc.

'Mohinim' implies that which conceals the Lord's supremacy.

'Moghasha' means vain desires.

'Moghakarmanah' means vain undertakings, implying that their actions are fruitless from the very beginning.

'Moghajnana' means knowledge that fails to produce the desired result because it is incorrect (Ayathartha)—such as viewing the dependent as independent, the non-eternal as eternal, etc.

'Vichetasah' implies a complete lack of true knowledge in all matters.

Their hopes and actions are vain because they lack true knowledge about Me.

See commentary under 9.13

Their action, knowledge, and aspirations are all fruitless because they are directed towards 'Avastu' (non-reality/insubstantial objects).

'Asurim' and 'Rakshasim' imply natures characterized by excessive Rajas and Tamas.

(Supporting Sri Madhavacharya's commentary)

'Mogha' implies not just the failure to attain goals, but the attainment of disaster (suffering).

Using the example of Shishupala, he clarifies that hatred cannot be a means to liberation.

Shishupala and others were originally devotees (attendants) who became haters due to a curse;

they attained liberation due to their prior devotion.

If hatred were a valid path to liberation, Sage Narada would not have narrated their history as attendants in response to Yudhishthira's question;

he would have simply said hatred is also a path.

Therefore, 'Moghasha' means the hope for salvation for haters is vain.

The Lord is impartial, meaning He overlooks devotees' faults but punishes haters.

Their intellect is obstructed by great sins arising from disrespecting and criticizing the Lord, making them fit only for eternal hell.

'Moghasha'—their hope that actions alone, without God, will yield fruit is vain. Being averse to God, their rituals like Agnihotra are mere labor ('moghakarmanah'). Their knowledge, born of ill-logical scriptures that do not propound God, is vain ('moghajnana').

They are 'vichetasah' because their discrimination is blocked by sin. They resort to 'Rakshasi' (Tamasic, based on violence/hatred) and 'Asuri' (Rajasic, based on illicit desire/attachment) nature, which is 'Mohini' (destroying scriptural knowledge).

Thus, partaking in lust, anger, and greed—the gates of hell—they constantly experience hellish torment.

Explaining their delusion:

'Moghasha' refers to those who eat unoffered food uselessly, merely for nourishing the body. 'Moghakarmanah' are those who perform actions other than service (Seva) to the Lord; these are fruitless.

'Moghajnana' implies possessing knowledge from deluding scriptures, devoid of knowledge of the Lord's true form. 'Vichetasah' means having an unsteady mind.

They resort to 'Rakshasi' nature (focused on self-nourishment) and 'Asuri' nature (causing trouble to others), which is 'Mohini' (Maya that causes one to forget Me).

Therefore, they disregard Me, thinking I am merely dwelling in a human body.

'Moghasha'—those whose hopes and desires are vain. Similarly, 'Moghakarmanah'—the rituals like Agnihotra performed by them become fruitless because they disrespect and disregard the Lord who is their own Self.

'Moghajnana'—their knowledge is fruitless. 'Vichetasah'—they are devoid of discrimination.

Furthermore, they resort to Rakshasi (of Rakshasas) and Asuri (of Asuras) nature, which is deluding ('Mohini') and bases itself on the view that the body is the Self. This means they become people of cruel deeds, habitually saying, 'Cut, break, drink, eat, steal others' wealth.' As the Shruti says: 'Those worlds named Asurya...' (Isha Upanishad 3).

It is not enough to say they are merely ignorant.

They are 'Moghasha'—their hopes are set on Heaven etc., which are ultimately vain, or they hope that karma yields fruit without God. Thus, they are 'Moghakarmanah'. Their knowledge is 'Mogha' because it is Asuric knowledge born of the teachings of scriptures like Mayavada (Illusionism); hence they are of distracted minds.

The cause for all this is that they resort to 'Rakshasi' nature (Tamasic, focused solely on filling the belly and genitals) and 'Asuri' nature (Rajasic, devoted to sense objects like sound),

which obstructs the awareness of My supreme compassion and supremacy in My human guise.

मोघाशाः of vain hopes? मोघकर्माणः of vain actions? मोघज्ञानाः of vain knowledge? विचेतसः senseless? राक्षसीम् devilish? आसुरीम् undivine? च and? एव verily? प्रकृतिम् nature? मोहिनीम् deceitful? श्रिताः (are) possessed of.Commentary They entertain vain hopes? for there can be no hope in perishable forms. It is vain hope because they run after transient objects and miss the Eternal. It is vain action? because it is not performed by them as sacrifice unto the Lord. The Agnihotra (a ritual) and other actions performed by them are fruitless? because they insult the Lord. They are senseless. They have no,discrimination. They have no idea of the eternal Self. They worship their body only. They behold no self beyond the body. They neglect their own Self. They do atrocious crimes and cruel actions. They rob others property and murder people. They partake of the nature of the demons and the undivine beings.The Rakshasa are Tamasic and the Asuras are Rajasic.Prakriti means here Svabhava (ones own nature).They see the external human body only. They have no knowledge of the Self that dwells within the body. They do not behold God in the universe. They life for eating and drinking only.He who entertains hope of getting the rewards of actions through mere Karma alone? without the grace of the Lord is one of empty hope and empty deed. Karmas are insentient. They cannot give rewards independently. The omniscient Lord Who knows the relationship between Karmas and their fruits can dispense them. He who has obtained knowledge from books which do not admit of the existence of the Self and which do not speak of the Self is one of empty knowledge. This will not give any reward. That knowledge obtained through the study of spiritual books which treat of Brahman alone can give the reward. (Cf.VII.15XVI.6?20)

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 birth৷৷.] 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).

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.