प्रवृत्तिं च निवृत्तिं च जना न विदुरासुराः।न शौचं नापि चाचारो न सत्यं तेषु विद्यते।।16.7।।
pravṛttiṃ ca nivṛttiṃ ca janāḥ na vidur āsurāḥ | na śaucaṃ nāpi ca ācāraḥ na satyam teṣu vidyate ||16.7||
Translation
Those of demoniac disposition do not understand proper and improper conduct. They possess neither purity, nor good conduct, nor even truth.
Word Meanings
pravṛttim — proper action; ca — and; nivṛttim — improper action; ca — and; janāḥ — persons; na — not; vidur — comprehend; āsurāḥ — demoniac; na — not; śaucaṃ — purity; nāpi — also not; ca — and; ācāraḥ — conduct; na — not; satyaṃ — truth; teṣu — in them; vidyate — exists;
Understanding the Verse
The sixteenth chapter of the Bhagavad Gita delineates the two fundamental categories of personality: the divine and the demonic. Verse 7 focuses specifically on the qualities that characterize the demoniac nature (āsurī). It asserts that such individuals are unable to discern 'pravṛtti' (right action) from 'nivṛtti' (wrong action). This ignorance is not merely intellectual; it reflects a deeper moral blindness that prevents them from aligning their deeds with dharma. Their inability to differentiate proper from improper conduct leads them to a life ruled by impulsive desires and self‑serving motives.
Because of this fundamental misapprehension, demoniac people lack 'śauca'—the inner and outer purity that sanctifies thoughts, speech, and deeds. Purity in the Gita is not limited to physical cleanliness; it encompasses the clarity of mind and the sanctity of intention. Without this purity, their actions become contaminated by ego, greed, and anger, further entrenching them in adharma. Consequently, they also lack 'ācāra'—the disciplined and virtuous conduct expected of a spiritually evolved being. Good conduct includes restraint, compassion, and adherence to ethical principles; the demoniac, driven by selfish cravings, fails to cultivate any such discipline.
Perhaps most striking is the verse's claim that demoniac individuals do not possess 'satya'—truth. In the philosophical context of the Gita, truth is not merely factual correctness but the alignment with the ultimate reality (Brahman) and the inner law of righteousness (ṛta). Without truth, their perception of reality is distorted, leading to falsehoods, deception, and self‑delusion. This absence of truth undermines any possibility of genuine self‑realization, as the seeker must first recognize the truth of the self before attaining liberation.
The verse therefore serves as both a diagnostic tool and a cautionary warning. By identifying the absence of discernment, purity, conduct, and truth, it helps spiritual aspirants introspect and recognize any demoniac tendencies within themselves. The remedy, as the Gita later explains, lies in cultivating sattvic qualities—knowledge (jnana), devotion (bhakti), and disciplined action (karma yoga)—which gradually replace ignorance with wisdom, impurity with chastity, misbehavior with ethical conduct, and falsehood with truth. In essence, this verse maps the terrain of moral degeneration, guiding the seeker toward the path of transformation and divine elevation.
