B.G 9.12
मोघाशा मोघकर्माणो मोघज्ञाना विचेतसः। राक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिताः॥१२॥
moghāśā moghakarmāṇo moghajñānā vicetasaḥ। rākṣasīmāsurīṁ caiva prakr̥tiṁ mohinīṁ śritāḥ॥12॥
[मोघाशाः (moghāśāḥ) - vain in their hopes; मोघकर्माणः (moghakarmāṇaḥ) - vain in their actions; मोघज्ञānāḥ (moghajñānāḥ) - vain in their knowledge; विचेतसः (vicetasaḥ) - without discernment; राक्षसीम् (rākṣasīm) - demoniac; आसुरीम् (āsurīm) - of the Asura type; च (ca) - and; एव (eva) - indeed; प्रकृतिम् (prakṛtim) - nature; मोहिनीम् (mohinīm) - delusive; श्रिताः (śritāḥ) - resorted to;]
Vain are their hopes, actions, and knowledge — undiscerning, they take refuge in a delusive, demoniac and asuric nature.
Gīta Bhāshya 9.12
Hating the Lord never results in a beneficial outcome. Kings like Śiśupāla, Pauṇḍra, and Śālva crossover the darkness because of their earlier devotion to the Lord, and not because of their constant hatred. Kind Lord never forsakes his devotees.
तेषां फलमाह - मोघाशा इति। वृथाशाः भगवद् द्वेषिभिः आशासितं न किञ्चिदाप्यते। यज्ञादिकर्माणि च वृथैव तेषां। ज्ञानं च। केनापि ब्रह्मरुद्रादि प्राप्युपायेन न कश्चित् पुरुषार्थः आमुष्मिकः तैराप्यते। वक्ष्यति च -
teṣāṁ phalamāha - moghāśā iti। vr̥thāśāḥ bhagavad dveṣibhiḥ āśāsitaṁ na kiñcidāpyate। yajñādikarmāṇi ca vr̥thaiva teṣāṁ। jñānaṁ ca। kenāpi brahmarudrādi prāpyupāyena na kaścit puruṣārthaḥ āmuṣmikaḥ tairāpyate। vakṣyati ca -
[तेषाम् (teṣām) - of them; फलम् (phalam) - the result; आह (āha) - (the scripture) states; मोघाशाः (moghāśāḥ) - vain in hopes; इति (iti) - thus; वृथाशाः (vṛthāśāḥ) - futile in desires; भगवत्-द्वेषिभिः (bhagavat-dveṣibhiḥ) - by those who hate the Lord; आशासितम् (āśāsitam) - desired; न किञ्चित् (na kiñcit) - nothing at all; आप्यते (āpyate) - is attained; यज्ञ-आदिकर्माणि (yajña-ādikarmāṇi) - sacrifices and such actions; वृथा एव (vṛthā eva) - entirely in vain; तेषाम् (teṣām) - for them; ज्ञानम् च (jñānam ca) - and knowledge; केनापि (kenāpi) - by any; ब्रह्म-रुद्र-आदि (brahma-rudra-ādi) - Brahmā, Rudra, etc.; प्राप्य-उपायेन (prāpya-upāyena) - by means of attainment; न कश्चित् (na kaścit) - no; पुरुषार्थः (puruṣārthaḥ) - goals; आमुष्मिकः (āmuṣmikaḥ) - pertaining to the next world; तैः (taiḥ) - by them; आप्यते (āpyate) - is attained; वक्ष्यति च (vakṣyati ca) - and it will be stated (later);]
The result for them (who disregard the lord ) is stated in the verse 'moghāśā', i.e.'vain are their hopes'. Those who hate the Lord are futile in their efforts and achieve nothing they desire. Even their sacrificial acts are in vain, as is their knowledge. By no means - through Brahmā, Rudra, or others - can they attain any goals pertaining to the next world. It is further stated:
"तानहं द्विषतः क्रूरान् संसारेषु"
"tānahaṁ dviṣataḥ krūrān saṁsāreṣu"
[तान् (tān) - those; अहम् (aham) - I; द्विषतः (dviṣataḥ) - who hate (Me); क्रूरान् (krūrān) - cruel ones; संसारेषु (saṁsāreṣu) - in the cycles of worldly existence;]
"I cast those who hate Me and are cruel into the cycles of worldly existence." (Bg 16-19)
इत्यादि।
ityādi।
[इति (iti) - thus; आदि (ādi) - and so on;]
- And so on.
मोक्षधर्मे च -
mokṣadharme ca -
[मोक्षधर्मे (mokṣadharme) - in the Mokṣa-dharma; च (ca) - and;]
And it is stated in the Mokṣa-dharma:
"कर्मणा मनसा वाचा यो द्विष्यद्विष्णु मव्ययम्। मजन्ति पितरस्तस्य नरके शाश्वतीहि समाः॥ योद्विष्याद्विबुधश्रेष्ठं देवं नारायणं हरिं। कथं स न भवेद्द्वेष्य आलोकान्तस्य कस्यचित्॥"
"karmaṇā manasā vācā yo dviṣyadviṣṇu mavyayam। majanti pitarastasya narake śāśvatīhi samāḥ॥ yodviṣyādvibudhaśreṣṭhaṁ devaṁ nārāyaṇaṁ hariṁ। kathaṁ sa na bhaveddveṣya ālokāntasya kasyacit॥"
[कर्मणा (karmaṇā) - by action; मनसा (manasā) - by mind; वाचा (vācā) - by speech; यः (yaḥ) - who; द्विष्येत् (dviṣyet) - hates; विष्णुम् (viṣṇum) - Viṣṇu; अव्ययम् (avyayam) - the imperishable; मजन्ति (majanti) - sink; पितरः (pitaraḥ) - forefathers; तस्य (tasya) - of that person; नरके (narake) - in hell; शाश्वतीः (śāśvatīḥ) - for eternal; हि (hi) - indeed; समाः (samāḥ) - years; यः (yaḥ) - who; द्विष्येत् (dviṣyet) - hates; विबुध-श्रेष्ठम् (vibudha-śreṣṭham) - the best among the gods; देवम् (devam) - the deity; नारायणम् (nārāyaṇam) - Nārāyaṇa; हरिम् (harim) - Hari; कथं (kathaṁ) - how; सः (saḥ) - he; न (na) - not; भवेत् (bhavet) - would be; द्वेष्यः (dveṣyaḥ) - hated; आलोक-अन्तस्य (āloka-antasya) - of the end of all light (i.e., of the universe); कस्यचित् (kasyacit) - by anyone;]
"One who hates the imperishable Viṣṇu by action, mind, or speech - his forefathers sink into hell for eternal years. He who hates Nārāyaṇa, Hari, the best among the gods - how could he not be hated till the very end?"
इति।
iti।
[इति (iti) - thus;]
- stated thus.
"सर्वोत्कृष्टे ज्ञानभक्ती हि यस्य नारायणे पुष्करविष्टराद्ये। सर्वावमो द्वेषयुतश्च तस्मिन् भ्रूणामनन्तघ्नोऽस्य समो न चैव॥"
"sarvotkr̥ṣṭe jñānabhaktī hi yasya nārāyaṇe puṣkaraviṣṭarādye। sarvāvamo dveṣayutaśca tasmin bhrūṇāmanantaghno'sya samo na caiva॥"
[सर्व-उत्कृष्टे (sarva-utkṛṣṭe) - in the most excellent; ज्ञान-भक्ती (jñāna-bhaktī) - knowledge and devotion; हि (hi) - indeed; यस्य (yasya) - whose; नारायणे (nārāyaṇe) - in Nārāyaṇa; पुष्कर-विष्टर-आद्ये (puṣkara-viṣṭara-ādye) - beginning with the lotus-seated one (Brahmā); सर्व-अवमः (sarva-avamaḥ) - the most vile among all; द्वेष-युतः (dveṣa-yutaḥ) - full of hatred; च (ca) - and; तस्मिन् (tasmin) - towards Him; भ्रूणानाम् (bhrūṇānām) - of the slayers of embryos (i.e., most heinous sinners); अनन्त-घ्नः (ananta-ghnaḥ) - destroyer of the Infinite (God); अस्य (asya) - of him; समः (samaḥ) - equal; न (na) - not; च (ca) - and; एव (eva) - indeed.]
"One whose knowledge and devotion are directed to Nārāyaṇa - the supreme, beginning with the lotus-seated Brahmā - is most exalted; but one who is filled with hatred toward Him is the lowest of all, a destroyer of the infinite embryos. Truly, there is none more inferior to him."
इति च सामवेदे शाण्डिल्य शाखायाम्।
iti ca sāmavede śāṇḍilya śākhāyām।
[इति (iti) - thus; च (ca) - and; सामवेदे (sāmavede) - in the Sāmaveda; शाण्डिल्य-शाखायाम् (śāṇḍilya-śākhāyām) - in the Śāṇḍilya branch;]
- stated thus in the Śāṇḍilya branch of the Sāmaveda.
'द्वेषाच्चैद्यादयो नृपाः'
'dveṣāccaidyādayo nr̥pāḥ'
[द्वेषात् (dveṣāt) - due to hatred; चैद्य-आदयः (caidya-ādayaḥ) - Caidya (Śiśupāla) and others; नृपाः (nṛpāḥ) - kings;]
"Due to hatred, kings like Caidya (Śiśupāla) and others [acted so]."
"वैरेण यन्नृपतयः शिशुपालपौण्ड्रसाल्वादयो गतिविलासविलोकनाद्यैः। ध्यायन्त आकृतधियः शयनासनादौ तत्साम्यमीयुरनुरक्तधियः पुनः किम्॥"
"vaireṇa yannr̥patayaḥ śiśupālapauṇḍrasālvādayo gativilāsavilokanādyaiḥ। dhyāyanta ākr̥tadhiyaḥ śayanāsanādau tatsāmyamīyuranuraktadhiyaḥ punaḥ kim॥"
[वैरेण (vaireṇa) - through enmity; यत् (yat) - as; नृपतयः (nṛpatayaḥ) - the kings; शिशुपाल-पौण्ड्र-साल्व-आदयः (śiśupāla-pauṇḍra-sālva-ādayaḥ) - Śiśupāla, Pauṇḍra, Śālva, and others; गति-विलास-विलोकन-आद्यैः (gati-vilāsa-vilokana-ādyaiḥ) - through His gait, grace, glance, and so on; ध्यायन्तः (dhyāyantaḥ) - meditating (on Him); आकृत-धियः (ākṛta-dhiyaḥ) - with minds absorbed in His form; शयन-आसन-आदौ (śayana-āsana-ādau) - while lying down, sitting, etc.; तत्साम्यम् (tatsāmyam) - His likeness (liberation); ईयुः (īyuḥ) - they attained; अनुरक्त-धियः (anurakta-dhiyaḥ) - those whose minds were lovingly attached (attain it); पुनः (punaḥ) - then; किम् (kim) - what to speak of?]
"Though filled with enmity, kings like Śiśupāla, Pauṇḍra, and Śālva - meditating constantly on His gait, grace, glance, and more, their minds fixed on His form even while lying or sitting - attained oneness with Him; what then of those whose minds are lovingly devoted to Him?"
इति तु भगवतो भक्तप्रियत्व ज्ञापनार्थम्, नित्यध्यानस्तुत्यर्थं च। स्वभक्तस्य कदाचित्। शापबलात् द्वेषिणोऽपि भक्तिफलमेव भगवान् ददातीति।
iti tu bhagavato bhaktapriyatva jñāpanārtham, nityadhyānastutyarthaṁ ca। svabhaktasya kadācit। śāpabalāt dveṣiṇo'pi bhaktiphalameva bhagavān dadātīti।
[इति (iti) - thus; तु (tu) - indeed; भगवतः (bhagavataḥ) - of the Lord; भक्त-प्रियत्व (bhakta-priyatva) - fondness for His devotees; ज्ञापनार्थम् (jñāpanārtham) - for the purpose of illustrating; नित्य-ध्यान-स्तुति-अर्थं (nitya-dhyāna-stuti-artham) - for praising constant meditation; च (ca) - and; स्व-भक्तस्य (sva-bhaktasya) - of His own devotee; कदाचित् (kadācit) - sometimes; शाप-बलात् (śāpa-balāt) - due to the power of a curse; द्वेषिणः अपि (dveṣiṇaḥ api) - even of a hater; भक्ति-फलम् एव (bhakti-phalam eva) - the fruit of devotion alone; भगवान् (bhagavān) - the Lord;ददाति (dadāti) - gives; इति (iti) - thus;]
It is stated thus to show the affection of the Lord for His devotees, and to extol His constant meditation. Sometimes, even if the person hates Him due to the power of a curse, the Lord grants the fruit of devotion only if that person is originally His devotee.
भक्ता एव हि पूर्वं शिशुपालादयः। शापबलात् द्वेषिणः। तत्प्रश्नपूर्वं पार्षदत्व शापादिकथनाच्च एतत् ज्ञायते। अन्यथा किमिति तदप्रस्तुत मुच्येते।
bhaktā eva hi pūrvaṁ śiśupālādayaḥ। śāpabalāt dveṣiṇaḥ। tatpraśnapūrvaṁ pārṣadatva śāpādikathanācca etat jñāyate। anyathā kimiti tadaprastuta mucyete।
[भक्ताः (bhaktāḥ) - devotees; एव (eva) - indeed; हि (hi) - certainly; पूर्वम् (pūrvam) - formerly; शिशुपाल-आदयः (śiśupāla-ādayaḥ) - Śiśupāla and others; शाप-बलात् (śāpa-balāt) - due to the power of a curse; द्वेषिणः (dveṣiṇaḥ) - became haters; तत्-प्रश्न-पूर्वं (tat-praśna-pūrvam) - before that question; पार्षदत्व-शाप-आदि-कथनात् (pārṣadatva-śāpa-ādi-kathanāt) - due to the narration of their former status as attendants (and the curse); च (ca) - and; एतत् (etat) - this; ज्ञायते (jñāyate) - is understood; अन्यथा (anyathā) - otherwise; किम्-इति (kim-iti) - why then; तत्-अप्रस्तुतम् (tat-aprastutam) - that irrelevant matter; मुच्यते (mucyate) - would be stated;]
Śiśupāla and the others were indeed formerly devotees; due to the power of a curse, they became haters. This is understood from the earlier question and the narration of their former role as divine attendants and the curse. Otherwise, why would such an unrelated topic be brought up at all?
भगवतः साम्यकथनं तु द्वेषिणामपि द्वेषं अनिरूप्य पूर्वतनभक्तिफलमेव ददातीति ज्ञापयितुम्। "न मे भक्तः प्रणश्यति" इति वक्ष्यति।
bhagavataḥ sāmyakathanaṁ tu dveṣiṇāmapi dveṣaṁ anirūpya pūrvatanabhaktiphalameva dadātīti jñāpayitum। "na me bhaktaḥ praṇaśyati" iti vakṣyati।
[भगवतः (bhagavataḥ) - of the Lord; साम्य-कथनं (sāmya-kathanaṁ) - the statement of impartiality; तु (tu) - indeed; द्वेषिणाम् अपि (dveṣiṇām api) - even of the haters; द्वेषम् (dveṣam) - the hatred; निरूप्य (anirūpya) - without elaborating; पूर्वतन-भक्ति-फलम् एव (pūrvatana-bhakti-phalam eva) - only the fruit of prior devotion; ददाति इति (dadāti iti) - He grants, thus; ज्ञापयितुम् (jñāpayitum) - to make known; "न मे भक्तः प्रणश्यति" (na me bhaktaḥ praṇaśyati) - “My devotee is never destroyed”; इति (iti) - thus; वक्ष्यति (vakṣyati) - He will declare;]
The Lord's declaration of impartiality, even towards haters, without emphasizing their hatred, is meant to show that He grants the fruit of prior devotion alone. For He will declare: 'My devotee is never destroyed' (Bg 9.31).
न च "भावो भावकारणम्" इत्यादिविरोधः। द्वेषभाविनां द्वेष एव भवतीति हि युक्तम्। अन्यथा गुरुद्वेषिणामपि गुरुत्वं भवतीति अनिष्टमापद्येत। न च आकृतधीत्वेऽविशेषः। तेषामेव हिरण्यकशिप्वादीनां पापप्रतीतेः -
na ca "bhāvo bhāvakāraṇam" ityādivirodhaḥ। dveṣabhāvināṁ dveṣa eva bhavatīti hi yuktam। anyathā gurudveṣiṇāmapi gurutvaṁ bhavatīti aniṣṭamāpadyeta। na ca ākr̥tadhītve'viśeṣaḥ। teṣāmeva hiraṇyakaśipvādīnāṁ pāpapratīteḥ -
[न च (na ca) - nor is there; "भावः भावकारणम्" इति (bhāvaḥ bhāvakāraṇam" iti) - "Disposition is the cause of result" - such; आदिविरोधः (ādi-virodhaḥ) - any contradiction with such statements; द्वेष-भाविनाम् (dveṣa-bhāvinām) - for those whose disposition is hatred; द्वेषः एव (dveṣaḥ eva) - hatred alone; भवति (bhavati) - results; इति हि युक्तम् (iti hi yuktam) - this is indeed logical; अन्यथा (anyathā) - otherwise; गुरु-द्वेषिणाम् अपि (guru-dveṣiṇām api) - even for those who hate the Guru; गुरुत्वं (gurutvaṁ) - guruship or exalted status; भवति इति (bhavati iti) - would result; अनिष्टम् आपद्येत (aniṣṭam āpadyeta) - which would lead to an undesirable conclusion; न च (na ca) - and there is no; आकृति-धी-त्वे अविशेषः (ākṛti-dhī-tve aviśeṣaḥ) - non-distinction based on mere external form and mental fixation; तेषाम् एव (teṣām eva) - of those very ones; हिरण्यकशिपु-आदीनां (hiraṇyakaśipu-ādīnām) - like Hiraṇyakaśipu and others; पाप-प्रतीतेः (pāpa-pratīteḥ) - because they are recognized as sinful;]
There is no contradiction with statements like "one's disposition causes the result", for it is logical that hatred results in hatred for those harboring hateful intent. Otherwise, even those who hate the Guru would attain exalted status, which would be an undesirable conclusion. Nor is there a lack of distinction merely due to external form or mental fixation, for those like Hiraṇyakaśipu are indeed recognized as sinful.
"हिरण्यकशिपुश्चापि भगवन्निन्दया तमः। विविक्षुरत्यगात् सूनोः प्रह्लादस्यानुभावतः॥"
"hiraṇyakaśipuścāpi bhagavannindayā tamaḥ। vivikṣuratyagāt sūnoḥ prahlādasyānubhāvataḥ॥"
[हिरण्यकशिपुः च अपि (hiraṇyakaśipuḥ ca api) - Even Hiraṇyakaśipu; भगवत्-निन्दया (bhagavat-nindayā) - through disparagement of the Lord; तमः (tamaḥ) - the darkness (of ignorance); विविक्षुः (vivikṣuḥ) - desirous of crossing; अत्यगात् (atyagāt) - crossed over; सूनोः प्रह्लादस्य अनुभवतः (sūnoḥ prahlādasya anubhavataḥ) - due to the experience (devotion) of his son Prahlāda.]
"Even Hiraṇyakaśipu crossed over the darkness though he disparaged the Lord, because of the influence of the devotion experienced by his son Prahlāda."
इति।
iti।
[इति (iti) - thus;]
- stated thus.
"यदनिन्दत् पिता मह्यम्" इत्यारभ्य "तस्मात् पिता मे पूयेत दुरन्ताद् दुस्तरादघात्॥"
"yadanindat pitā mahyam" ityārabhya "tasmāt pitā me pūyeta durantād dustarādaghāt॥"
[यत् अनिन्दत् पिता मह्यम् (yat anindat pitā mahyam) - because my father blasphemed You; इत्यारभ्य (ity ārabhya) - beginning with this; तस्मात् पिता मे (tasmāt pitā me) - therefore, my father; पूयेत (pūyeta) - may be purified; दुरन्तात् दुस्तरात् अघात् (durantāt dustarāt aghāt) - from the endless, insurmountable sin;]
Beginning with 'Because my father disregarded You,' it concludes, 'Therefore, may my father be purified from that endless, insurmountable sin.'
इति प्रह्लादेन भगवतो वरयाचनाच्च।
iti prahlādena bhagavato varayācanācca।
[इति (iti) - thus; प्रह्लादेन (prahlādena) - by Prahlāda; भगवतः (bhagavataḥ) - of the Lord; वर-याचनात् च (vara-yācanāt ca) - and from the asking of a boon;]
- thus, Prahlāda asked the boon from the Lord.
बहुषु ग्रन्थेषु च निषेधः। कुत्रचिदेव तदुक्तिरिति विशेषः। यस्मिंस्तदुच्यते तत्रैव निषेधः उक्तः। महातात्पर्य विरोधश्च उक्तः पुरस्तात्। अयुक्तिमद्भ्यो युक्त्तिमन्त्येव बलवन्ति वाक्यानि। युक्तयश्चोक्ताः अन्येषाम्। न च एषां काचिद् गतिः। साम्येऽपि वाक्ययोः लोकानुकूल अननुकूलयोः लोकानुकूलमेव बलवत्। लोकानुकूलं च भक्तप्रियत्वं नेतरत्। उक्तं च तेषां पूर्व भक्तत्वम् -
bahuṣu grantheṣu ca niṣedhaḥ। kutracideva taduktiriti viśeṣaḥ। yasmiṁstaducyate tatraiva niṣedhaḥ uktaḥ। mahātātparya virodhaśca uktaḥ purastāt। ayuktimadbhyo yukttimantyeva balavanti vākyāni। yuktayaścoktāḥ anyeṣām। na ca eṣāṁ kācid gatiḥ। sāmye'pi vākyayoḥ lokānukūla ananukūlayoḥ lokānukūlameva balavat। lokānukūlaṁ ca bhaktapriyatvaṁ netarat। uktaṁ ca teṣāṁ pūrva bhaktatvam -
[बहुषु (bahuṣu) - in many; ग्रन्थेषु (grantheṣu) - texts; च (ca) - and; निषेधः (niṣedhaḥ) - negation; कुत्रचित् एव (kutracid eva) - only in some places; तत्-उक्तिः (tat-uktiḥ) - that statement; इति विशेषः (iti viśeṣaḥ) - thus, the distinction. यस्मिन् (yasmin) - in which; तत् उच्यते (tat ucyate) - that is stated; तत्र एव (tatra eva) - there itself; निषेधः उक्तः (niṣedhaḥ uktaḥ) - the negation is stated. महातात्पर्य (mahātātparya) - of great purport; विरोधः च (virodhaḥ ca) - and contradiction; उक्तः (uktaḥ) - is mentioned; पुरस्तात् (purastāt) - earlier. अयुक्तिमद्भ्यः (ayuktimadbhyaḥ) - from those lacking logic; युक्तिमन्ति एव (yuktimanti eva) - only those with reasoning; बलवन्ति वाक्यानि (balavanti vākyāni) - are strong statements. युक्तयः च (yuktayaḥ ca) - the reasonings also; उक्ताः (uktāḥ) - are mentioned; अन्येषाम् (anyeṣām) - of the others. न च (na ca) - and not; एषां (eṣāṁ) - of these; काचित् गतिः (kācit gatiḥ) - any progression. साम्ये अपि (sāmye api) - even in equality; वाक्ययोः (vākyayoḥ) - of two statements; लोकानुकूल-अननुकूलयोः (lokānukūla-ananukūlayoḥ) - one agreeable and one not agreeable to the world; लोकानुकूलम् एव (lokānukūlam eva) - the one agreeable to the world only; बलवत् (balavat) - is strong. लोकानुकूलं च (lokānukūlaṁ ca) - and agreeable to the world; भक्तप्रियत्वं (bhaktapriyatvaṁ) - fondness for devotees; न एतरत् (na etarat) - not the opposite. उक्तं च (uktaṁ ca) - and it has been said; तेषां (teṣāṁ) - of them; पूर्व भक्तत्वम् (pūrva bhaktatvam) - former devotion.]
The disregarding of the Lord is censured at several places in many texts. But the contrary occurs only in a few places - this is the distinction. Wherever the contrary is stated, the censure of non devotion of the Lord is also mentioned. When a contradiction arises against a major principle, as noted earlier - among conflicting statements, only those supported by reasoning are strong. The logic has also been presented on the side of the others. And for these, there is no valid conclusion. Even when two statements are equal in authority, the one agreeable to common experience is stronger. And that which is agreeable to common experience is fondness for devotees, not its opposite. It has also been stated that those beings had former devotion:
"मन्येऽसुरान् भागवतान् त्र्यधीशे संरम्भमार्गाभिनिविष्टचित्तान्।"
"manye'surān bhāgavatān tryadhīśe saṁrambhamārgābhiniviṣṭacittān।"
[मन्ये (manye) - I think; असुरान् (asurān) - the demons; भागवतान् (bhāgavatān) - as devotees of the Lord; त्र्यधीशे (tryadhīśe) - towards the Lord of the three worlds; संरम्भ (saṁrambha) - with fury; मार्ग (mārga) - in the path; अभिनिविष्टचित्तान् (abhiniviṣṭacittān) - whose minds are deeply absorbed;]
I think the demons are actually devotees of the Lord, for their minds are deeply absorbed in the path of fury directed toward the Lord of the three worlds.
इत्यादि।
ityādi।
[इत्यादि (ityādi) - Thus, etc.;]
- Thus, and so on.
अतो न भगवद् द्वेषिणां काचित् गतिः इति सिद्धम्। द्वेषकारणमाह - राक्षसीं इति ॥१२॥
ato na bhagavad dveṣiṇāṁ kācit gatiḥ iti siddham। dveṣakāraṇamāha - rākṣasīṁ iti ॥12॥
[अतः (ataḥ) - Therefore; न (na) - not; भगवत् (bhagavat) - of the Lord; द्वेषिणाम् (dveṣiṇām) - of the haters; काचित् (kācit) - any; गतिः (gatiḥ) - destination/liberation; इति (iti) - thus; सिद्धम् (siddham) - is established; द्वेषकारणम् (dveṣakāraṇam) - the cause of hatred; आह (āha) - is stated; राक्षसीम् (rākṣasīm) - demoniac; इति (iti) - thus;]
Therefore, it is established that those who hate the Lord have no spiritual destination. The cause of such hatred is stated to be a demoniac nature, i.e. 'rākṣasīm' in the verse.
