मोघाशा मोघकर्माणो मोघज्ञाना विचेतसः | राक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिताः
moghāśā moghakarmāṇo moghajñānā vicetasaḥ . rākṣasīmāsurīṃ caiva prakṛtiṃ mohinīṃ śritāḥ
他们的希望是徒劳的，行动是徒劳的，知识是徒劳的，心智是迷乱的；他们确实被恶魔和阿修罗那迷惑性的本性所占据。
Of vain hopes, of vain actions, of vain knowledge, and senseless, they become verily possessed of the deceptive disposition of fiends and demons.
他们怀有徒劳的希望，因为在易逝的形体中不可能有希望。这是徒劳的希望，因为他们追逐短暂的事物而错失永恒。这是徒劳的行动，因为它未被他们作为献给主的祭祀而进行。他们所进行的火祭（Agnihotra）和其他行动都是徒劳的，因为他们侮辱了主。他们心智迷乱。他们没有辨别力。他们对永恒的阿特曼（自我）没有概念。他们只崇拜自己的身体。他们看不到身体之外的自我。他们忽视了自己的自我。他们犯下残暴的罪行和残酷的行动。他们抢劫他人的财产并杀害他人。他们具有恶魔和阿修罗般的本性。罗刹（Rakshasa）是惰性（Tamasic）的，而阿修罗（Asuras）是激性（Rajasic）的。原质（Prakriti）在此意指自性（Svabhava，即一个人的本性）。他们只看到外部的人类身体。他们不了解安住于身体内的阿特曼（自我）。他们在宇宙中看不到神。他们只为吃喝而活。那些仅仅通过业而期望获得行动报酬，而没有主的恩典的人，是空洞的希望和空洞的行为。业是无知觉的。它们不能独立地给予报酬。唯有全知的主，了解业与其果报之间的关系，才能分配它们。那些从不承认自我存在、不谈论自我的书籍中获得的知识，是空洞的知识。这不会带来任何报酬。唯有通过研读论述梵的灵性书籍所获得的知识，才能带来报酬。（参阅《薄伽梵歌》第七章第15节；第十六章第6、20节）
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)