मोघाशा मोघकर्माणो मोघज्ञाना विचेतसः।
राक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिताः।।9.12।।
।।9.12।।जिनकी सब आशाएँ व्यर्थ होती हैं? सब शुभकर्म व्यर्थ होते हैं और सब ज्ञान व्यर्थ होते हैं अर्थात् जिनकी आशाएँ? कर्म और ज्ञान सत्फल देनेवाले नहीं होते? ऐसे अविवेकी मनुष्य आसुरी? राक्षसी और मोहिनी प्रकृतिका आश्रय लेते हैं।
Deluded fools full of vain hopes and dreams entertain the futile misconception that the lesser gods whom they worship can bequeath results more efficiently than the Supreme Lord and therefore such fools turn away from Lord Krishna and are often even inimical towards Him. All of their hopes and dreams are in vain and to no avail because their fundamental knowledge is not based on the reality presented in the Vedic scriptures; but rather on a concocted conglomeration of fallacious speculations. Consequently they follow flawed and misdirected concepts and hypothesis which are deceptive and devoid of proper discrimination which lead to raja guna or the mode of passion characterized by ostentatious arrogance and unwarranted pride. From there they sink even lower to tama guna or the mode of ignorance which gradually degrades itself into demoniac natures predominating in cruelty and heinous activities against oneself and others. Such unfortunates greatly disrespect and deride Lord Krishna as well. This verse is the conclusion of the previous verse and should be understood in this light.
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 Lords 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 ones 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 Krishnas incarnation of Narasimhadeva and was slain and liberated by Him and released from the effects of the curse due to his sons great devotion and his praying for the Supreme Lords 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.
The natures of the fiendish asuras or the not divine and the hellish raksasas or the demoniac is very inveigling and shuts out from view the superior nature and qualities of infinite mercy and compassion that are concealed under Lord Krishnas anthropomorphic exterior which appears human and this they espouse thinking He is also perishable. Such thinking causes them to become: moghasa of vain appetites having desires that will remain unfulfilled, mogha-karmano pursuing vain endeavours, mogha-jnana possessing vain knowledge that has no value inasmuch as it is based on false conceptions of Lord Krishna on the fundamental level and vicetasah or mentally fractured and confused about the Supreme Lord. By accepting the Supreme Lord of all to resemble and be equated with any other ordinary human, by such mentality whatever effort and endeavour is embarked upon with any goal in view shall all be done in vain for such actions will reap no fruition.
The natures of the fiendish asuras or the not divine and the hellish raksasas or the demoniac is very inveigling and shuts out from view the superior nature and qualities of infinite mercy and compassion that are concealed under Lord Krishnas anthropomorphic exterior which appears human and this they espouse thinking He is also perishable. Such thinking causes them to become: moghasa of vain appetites having desires that will remain unfulfilled, mogha-karmano pursuing vain endeavours, mogha-jnana possessing vain knowledge that has no value inasmuch as it is based on false conceptions of Lord Krishna on the fundamental level and vicetasah or mentally fractured and confused about the Supreme Lord. By accepting the Supreme Lord of all to resemble and be equated with any other ordinary human, by such mentality whatever effort and endeavour is embarked upon with any goal in view shall all be done in vain for such actions will reap no fruition.
