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Adhyāyas / Daivāsura-Sampad-Vibhāga Yogaḥ / verse 7

Mūla — the verse

Gita Press numbering
प्रवृत्तिं च निवृत्तिं च जना न विदुरासुराः। न शौचं नापि चाचारो न सत्यं तेषु विद्यते
pravṛittiṁ cha nivṛittiṁ cha janā na vidur āsurāḥ na śhauchaṁ nāpi chāchāro na satyaṁ teṣhu vidyate
Anuṣṭubh

Translation

Swami Gambhīrānanda · follows Śaṅkara-bhāṣya

Neither do the demoniacal persons understand what should be done and what should not be done; nor do they possess purity, good conduct, or truthfulness.

हिन्दी अनुवाद — Swami Tejomayānanda

आसुरी स्वभाव के लोग न प्रवृत्ति को; जानते हैं और न निवृत्ति को उनमें न शुद्धि होती है, न सदाचार और न सत्य ही होता है।।

Pronunciation — Vaamshii

from Vaamshii
प्रवृत् तिञ् च निवृत् तिञ् च
जना न विदुरा सुराः
न शौ चन् नापि चाचारः
न सत् यन् तेषु विद् यते
॥ ७ ॥
Read each split group as one breath-unit; hyphens join pādas kept whole for the meter or a compound word. Symbols: # upadhmānīya (visarga before p/ph), % jihvāmūlīya (visarga before k/kh), ऽ avagraha (an elided a). Full method →

Word by word

padārtha
pravṛittimproper actions
chaand
nivṛittimimproper actions
chaand
janāḥpersons
nanot
viduḥcomprehend
āsurāḥthose possessing demoniac nature
naneither
śhauchampurity
nanor
apieven
chaand
āchāraḥconduct
nanor
satyamtruthfulness
teṣhuin them
vidyateexist

Themes

from The Thematic Companion to the Bhagavad Gītā

Meaning — Questions & Solutions

from Q&A with KnA
16.1–16.3 and 16.4, 16.7–16.18The two demeanours defined.

The divine set (16.1–3) runs to some twenty-six qualities and needs no gloss beyond noticing its balance — it weds inner virtues (fearlessness, purity, serenity) to outer ones (charity, non-violence, gentleness), and strength (vigour, fortitude) to softness (modesty, compassion). The demonic set is defined first in miniature (16.4 — hypocrisy, arrogance, self-conceit, anger, harshness, ignorance) and then unfolded at length (16.7–18). Its essence is diagnosed at 16.7: “the demonic know not what is to be done nor what is to be refrained from” — they have lost the very compass of pravṛtti and nivṛtti. From this root failure grow their marks: they deny truth and God (16.8), do fierce deeds for the world’s ruin (16.9), are bound by insatiable hope and driven by lust and anger (16.10–12), hoard wealth by any means (16.13), deify themselves (16.14), and perform even worship as hollow show (16.17). The contrast is not between two tribes of people but between two tendencies alive in every heart — for the guṇas of canto 14 are the soil of both.