Bhagavad Gita Chapter 16, Verse 7

English Translation

Neither do the demoniacal persons under-stand what is to be done and what is not to be done; nor does purity, or even good conduct or truthfulness exist in them.

Detailed Commentary

Asuric-minded individuals do not comprehend Pravritti and Nivritti. Due to today's degenerate environment, diet, and education, most people fail to understand what ought to be done and what ought not to be done. They do not even desire to know. If someone attempts to explain to them, they ridicule that person and deem them a fool. They consider themselves to be exceedingly wise. Some individuals do understand Pravritti and Nivritti, yet under the influence of Asuri pravritti, they are unable to engage in righteous actions and abstain from unrighteous ones. It is due to this inability that Asuri pravritti predominates. Pravritti and Nivritti can be understood through a Guru, sacred texts (Grantha), or profound contemplation (Vichara). If a crisis befalls someone or a significant event occurs, the faculty of discrimination (Viveka-shakti) awakens. This Viveka-shakti also awakens through the darshan of a saint or a Mahapurush, or by visiting pilgrimage sites (Tirtha sthalas). Viveka-shakti is inherent in every living being, but animals and birds lack the opportunity to develop it. Humans, however, possess the opportunity, scope, and capacity to cultivate it. In animals and birds, this power remains confined to mere bodily sustenance, whereas humans can utilize it for their own welfare and for the welfare of others. They can acquire virtues (Sadguna) and relinquish vices (Durguna). When humans are solely engrossed in eating and drinking, they disregard the distinctions between duty (Kartavya) and non-duty (Akartavya). Yet, even in such individuals, divinity (Devatva) lies hidden, and they are still worthy of being called human, for Devatva has the potential to manifest within them. A significant point is that Bhagavan has not used the word "Manushya" (human) anywhere in the verses from "Janah" (16.7) to "Naradhaman" (16.19). This implies that although humans possess the capacity to renounce Asuri pravritti and embrace Devatva, those who fail to do so are not worthy of being called human. They are even lower than animals and infernal beings, for the latter are progressing towards betterment by experiencing the fruits of their sins. In contrast, these Asuric-natured humans are destroying the human body, obtained through meritorious deeds, and heading towards increasingly new sins. Bhagavan has referred to Asuric humans as "Ashubhan" (inauspicious ones) and "Naradhaman" (the lowest among men), because animals are not so sinful, and their darshan does not incur sin, whereas Asuric humans harbor sins, and their darshan brings impurity. "Na shaucham napi chaacharo na satyam teshu vidyate" (Neither purity, nor conduct, nor truth is found in them). By not understanding Pravritti and Nivritti, those with an Asuric nature have no regard for purity or impurity. They lack knowledge of social conduct. Truly, they are Asuras. Due to their preoccupation with eating, drinking, and sensual pleasures (bhoga-vilasa), they pay no attention to external and internal purity (shauchachara) and virtuous conduct (sadachara). Bhagavan has stated in the forty-fourth verse of the second chapter that even in individuals engrossed in worldly enjoyments (bhoga) and accumulation (sangraha), there is no firm resolve for the attainment of the Supreme Self (Paramatma). For this very reason, where there is no engagement (Pravritti) in righteous actions (Satkarma), noble sentiments (Sadbhava) become suppressed.