Bhagavad Gita Chapter 9, Verse 12

English Translation

Of vain hopes, of vain actions, of vain knowledge, and senseless, they become verily possessed of the deceptive disposition of fiends and demons.

Detailed Commentary

**9.12 Explanation** **'Moghāśāḥ'** – Those who are averse to Bhagavān, who desire worldly enjoyments and Svarga, all their wishes are in vain. The fulfillment of desires for transient and changing objects is not certain. Even if they are sometimes fulfilled, they do not last and are ultimately destroyed. Without the attainment of Paramātmā, even the results of worldly desires are futile (Bhagavad Gītā 7.23). **'Moghakarṇāṇaḥ'** – Even if individuals averse to Bhagavān perform auspicious actions prescribed by the Śāstras, they become fruitless. Actions performed with a desire for results have a beginning and an end, and so does their fruit. Even after ascending to higher realms, the cycle of birth and death does not cease. Thus, time and intellect are wasted. The true benefit of human birth is not gained, and therefore, such actions are fruitless. Humans, being parts of Paramātmā, are eternal. Until Paramātmā is attained, actions and their fruits only bring sorrow. Śāstra-prescribed actions undertaken for favorable circumstances are futile. But actions performed for Bhagavān do not yield transient fruits; rather, they give eternal fruits. In the eighteenth verse of the seventeenth chapter, Bhagavān has stated that Yajña, Dāna, Tapas, etc., performed by those without faith are *asat*. They do not yield permanent results, but rather perishable ones, and thus those actions are futile. **'Moghajñānā'** – All their knowledge is in vain. Having learned various languages, scripts, arts, and made inventions while being averse to Bhagavān, this will not lead to well-being. One single mistake can ruin everything. The knowledge of those who are averse to Bhagavān leads to downfall. **'Vicetasaḥ'** – They lack knowledge of the eternal and the transient, profit and loss, duty and non-duty. **'Rākṣasīm āsurīm caiva prakṛtim mohinīm śritāḥ'** – These indiscriminating people take refuge in Rākṣasī, Āsurī, and Mohinī natures. Those who are engrossed in their own self-interest and do not care for others possess an Āsurī disposition. When their self-interest is obstructed, they become angry and harm others—these are 'Rākṣasī'. Those who trouble others without reason are 'Mohinī'. The desire to live happily while being averse to Paramātmā is itself Āsurī prakṛti. The root of these three types of natures is Āsurī. Āsurī prakṛti arises from the predominance of desire, Rākṣasī from anger, and Mohinī from delusion. Anger arises from desire (Bhagavad Gītā 2.62), and delusion from anger (Bhagavad Gītā 2.63). **Connection** – From the fourth to the tenth verse, Bhagavān described His glory. The description of those who do not believe was given in the eleventh and twelfth verses. Now, in the next verse, He describes those who worship Him with understanding.