आसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि ।मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम् ॥
āsurīṃ yonimāpannā mūḍhā janmani janmanimāmaprāpyaiva kaunteya tato yāntyadhamāṃ gatim
Cast into Asuric wombs, deluded birth after birth, they find Me not (as they do not seek Me) and sink down into the lowest status of soul-nature.
Gītā 16·20This graphic description, even giving its entire value to the distinction it implies, must not be pressed to carry more in it than it means. When it is said that there are two creations of beings in this material world, Deva and Asura, it is not meant that human souls are so created by God from the beginning each with its own inevitable career in Nature, nor is it meant that there is a rigid spiritual predestination and those rejected from the beginning by the Divine are blinded by him so that they may be thrust down to eternal perdition and the impurity of Hell. All souls are eternal portions of the Divine, the Asura as well as the Deva, all can come to salvation: even the greatest sinner can turn to the Divine. But the evolution of the soul in Nature is an adventure of which Swabhava and the Karma governed by the swabhava are ever the chief powers; and if an excess in the manifestation of the swabhava, the self-becoming of the soul, a disorder in its play turns the law of being to the perverse side, if the rajasic qualities are given the upper hand, cultured to the diminution of sattwa, then the trend of Karma and its results necessarily culminate not in the sattwic height which is capable of the movement of liberation, but in the highest exaggeration of the perversities of the lower nature.
