B.G 9.12

moghāśā moghakarmāṇo moghajñānā vicetasaḥ। rākṣasīmāsurīṁ caiva prakr̥tiṁ mohinīṁ śritāḥ॥12॥

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.

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 -

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:

"tānahaṁ dviṣataḥ krūrān saṁsāreṣu"

"I cast those who hate Me and are cruel into the cycles of worldly existence." (Bg 16-19)

ityādi।

- And so on.

mokṣadharme ca -

And it is stated in the Mokṣa-dharma:

"karmaṇā manasā vācā yo dviṣyadviṣṇu mavyayam। majanti pitarastasya narake śāśvatīhi samāḥ॥ yodviṣyādvibudhaśreṣṭhaṁ devaṁ nārāyaṇaṁ hariṁ। kathaṁ sa na bhaveddveṣya ālokāntasya kasyacit॥"

"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?"

iti।

- stated thus.

"sarvotkr̥ṣṭe jñānabhaktī hi yasya nārāyaṇe puṣkaraviṣṭarādye। sarvāvamo dveṣayutaśca tasmin bhrūṇāmanantaghno'sya samo na caiva॥"

"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."

iti ca sāmavede śāṇḍilya śākhāyām।

- stated thus in the Śāṇḍilya branch of the Sāmaveda.

'dveṣāccaidyādayo nr̥pāḥ'

"Due to hatred, kings like Caidya (Śiśupāla) and others [acted so]."

"vaireṇa yannr̥patayaḥ śiśupālapauṇḍrasālvādayo gativilāsavilokanādyaiḥ। dhyāyanta ākr̥tadhiyaḥ śayanāsanādau tatsāmyamīyuranuraktadhiyaḥ punaḥ kim॥"

"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?"

iti tu bhagavato bhaktapriyatva jñāpanārtham, nityadhyānastutyarthaṁ ca। svabhaktasya kadācit। śāpabalāt dveṣiṇo'pi bhaktiphalameva bhagavān dadātīti।

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.

bhaktā eva hi pūrvaṁ śiśupālādayaḥ। śāpabalāt dveṣiṇaḥ। tatpraśnapūrvaṁ pārṣadatva śāpādikathanācca etat jñāyate। anyathā kimiti tadaprastuta mucyete।

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?

bhagavataḥ sāmyakathanaṁ tu dveṣiṇāmapi dveṣaṁ anirūpya pūrvatanabhaktiphalameva dadātīti jñāpayitum। "na me bhaktaḥ praṇaśyati" iti vakṣyati।

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).

na ca "bhāvo bhāvakāraṇam" ityādivirodhaḥ। dveṣabhāvināṁ dveṣa eva bhavatīti hi yuktam। anyathā gurudveṣiṇāmapi gurutvaṁ bhavatīti aniṣṭamāpadyeta। na ca ākr̥tadhītve'viśeṣaḥ। teṣāmeva hiraṇyakaśipvādīnāṁ pāpapratīteḥ -

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.

"hiraṇyakaśipuścāpi bhagavannindayā tamaḥ। vivikṣuratyagāt sūnoḥ prahlādasyānubhāvataḥ॥"

"Even Hiraṇyakaśipu crossed over the darkness though he disparaged the Lord, because of the influence of the devotion experienced by his son Prahlāda."

iti।

- stated thus.

"yadanindat pitā mahyam" ityārabhya "tasmāt pitā me pūyeta durantād dustarādaghāt॥"

Beginning with 'Because my father disregarded You,' it concludes, 'Therefore, may my father be purified from that endless, insurmountable sin.'

iti prahlādena bhagavato varayācanācca।

- thus, Prahlāda asked the boon from the Lord.

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 -

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:

"manye'surān bhāgavatān tryadhīśe saṁrambhamārgābhiniviṣṭacittān।"

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.

ityādi।

- Thus, and so on.

ato na bhagavad dveṣiṇāṁ kācit gatiḥ iti siddham। dveṣakāraṇamāha - rākṣasīṁ iti ॥12॥

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.