कर्षयन्तः शरीरस्थं भूतग्राममचेतसः।
मां चैवान्तःशरीरस्थं तान्विद्ध्यासुरनिश्चयान्।।17.6।।
।।17.6।।जो मनुष्य शास्त्रविधिसे रहित घोर तप करते हैं जो दम्भ और अहङ्कारसे अच्छी तरह युक्त हैं जो भोगपदार्थ? आसक्ति और हठसे युक्त हैं जो शरीरमें स्थित पाँच भूतोंको अर्थात् पाञ्चभौतिक शरीरको तथा अन्तःकरणमें स्थित मुझ परमात्माको भी कृश करनेवाले हैं उन अज्ञानियोंको तू आसुर निश्चयवाले (आसुरी सम्पदावाले) समझ।
The word acetasah means indiscriminate. Such indiscriminate jivas or embodied beings torture and afflict their own body and the bodies of others in the pursuit of fulfilling their depraved and macabre rituals for dominion over material existence. The words raga balanvitah means by ostentatious displays of mental control and bodily power in such extremes that even the Supreme Lord feels tormented in His all pervasive form as the atma or immortal soul within all living entities. The words mam eva ca refers specifically to His inner presence. Hence whosoever executes rituals that are contrary to the ordinances and injunctions of the Vedic scriptures and engages in sacrifices that are prohibited in the Vedic scriptures, or practices penances which cause great pain and suffering upon themselves and others, molest the very elements contained within the body for its welfare to be abused and the atma to be disrespected are verily to be known as possessing the demoniac nature. The demoniac transgress the ordinances and injunctions of the Vedic scriptures and are known as asuras which means without light denoting without the light of divine consciousness. Due to their bellicose and belligerent disposition of opposing the Supreme Lords commands, the demoniac purposely act contrary in defiance. Because of this they are unable to derive even the most miniscule satisfaction and lasting happiness for their immense efforts. All they derive from their scheming conjures of evil actions is accommodation in the hellish planets direct at the conclusion of their life cycle. By their own demoniac actions and sinful activities they have voluntarily hurled themselves into such a dire predicament without relief. Next Lord Krishna will explain how natures differ according to the qualities of the three gunas or modes of material nature that a jiva is situated in and influenced by. As the three gunas are directly affected by the food a jiva chooses to eat and helps determine their present birth. The threefold nature of foods as they are situated in one of the three gunas of sattva guna, raja guna and tama guna corresponding to the mode of goodness, the mode of passion and the mode of ignorance will be described first. This is confirmed in the Chandogya Upanisad VI.V.IV beginning anna-mayam hi sommya manah it states: The mind is verily composed of the food that is eaten is further confirmed in verse VII.XXVI.II beginning rahara shudda sattva shuddhi which states: Taking pure food in pure condition after its been first offered to the Supreme Lord. As the purity of the food eaten so is the purity of the mind for pure food enhances the mind with purity.