"The divine qualities are deemed to lead to liberation, and the demoniac qualities to bondage. Do not grieve, O Pandava, for you are born with divine qualities." The divine wealth is considered for liberation and the demoniac wealth for bondage. Therefore, O Pandava! Do not grieve, because you are born endowed with divine wealth. Now God shows the fruit of both divine and demoniac wealth. 'Daivi sampad vimokshaya'. "I must reach God," the clearer this resolve becomes in the heart of the seeker, the more he becomes inclined towards God and from the world... So that is called a divine feeling. So, in a way, this means that the more mumukshu mumukshu A person in search of moksh. Tap to open in glossary → And if there is intense mumukshuta, it is called intense divine bhava. If there is mild mumukshuta, then... And if one is allergic to mumukshuta, then that is demoniac. Are mumukshuta and divine not considered the same, brother? Mumukshuta and divine bhava. They are not considered the same. But both are considered complementary to each other. The more divine bhava there is, the more mumukshuta increases in him, and if there is mumukshuta, then all the qualities of divine bhava come. Divine bhava is in the qualities, in the taste. Mumukshuta is somewhat in action. Now God shows the fruit of both divine and demoniac wealth. 'Daivi sampad vimokshaya'. "I must reach God," the clearer this resolve becomes in the heart of the seeker, the more he becomes inclined towards God and turned away from the world. Therefore, whatever virtues and good conduct of divine wealth are in him, they begin to manifest. That is why Maharaj said in the Vachanamrut that he who is divine always walks towards God. And he who is demoniac always walks away from God. So Maharaj described the characteristic in this way. He described the characteristic from the perspective of a mumukshu mumukshu A person in search of moksh. Tap to open in glossary → And the vices and bad conduct of demoniac wealth begin to disappear. The point that needs special attention is that the clearer and firmer the seeker's goal or objective is, the more his eternal relationship with God will manifest, and the assumed relationship with the world will disappear, and he will be liberated. There should be that much firmness, shouldn't there? That if there is that much firmness, it is considered divine bhava. And if there is no firmness, then all these worldly feelings come first. And from worldly feelings, if there is ever a clash with a devotee of God, then demoniac bhava arises from it. Demoniac bhava does not come merely from worldly worldliness. Demoniac bhava comes from clashing with a devotee of God. If some issue arises with him, then demoniac bhava comes immediately. Then Maharaj says it is very rare for him to become divine, to walk on the path of God. Once he turns to that path, it keeps increasing. The clearer and firmer the seeker's goal or objective is, the more his eternal relationship with God will manifest, and the assumed relationship with the world will disappear, and he will be liberated. Divine wealth is not only for one's own good but is the giver of welfare to all living beings. Divine wealth is not only for one's own good but is the giver of welfare to all living beings. All living beings living around remain pleased with a person of such nature. If the seeker wishes, he can also win over God by serving Him through his divine nature. If the seeker wishes, he can also win over God by serving Him through divine wealth. God has given such a unique right to the jiva. Therefore, divine wealth is for liberation... These flaws like lust, anger, etc., how much do they disturb one's divineness? And... Those are said to be of the demoniac, right? Those are said to be in demoniac bhava. First there is worldliness, then from that, lust, anger, etc., become selfishness, then he clashes with a devotee of God, and then from that, he becomes demoniac. That is why Maharaj said that the presence of lust, anger, etc., in oneself is also a cause of demoniac bhava. Maharaj described the causes of becoming demoniac like this. One is to listen to their scriptures. He mentioned the causes of atheism, right? What are the causes of atheism? Whether you say atheist or demoniac, there is a slight difference between the two. An atheist does not believe in God, and a demoniac opposes God. He not only disbelieves but opposes Him, he is allergic to Him. So what is the cause of that happening? It is when the beliefs of an atheist enter our heart. Right now, we might not be going to study scriptures. We might not be going to study their scriptures, but right here, internally, if we form a very close bond with those who hold beliefs contrary to a devotee of God, then those beliefs enter our heart. So once the belief enters, our beginning starts. It happens due to selfishness, it happens due to association, scripture... studying scriptures means association with it... Huh? He gets a feeling of appreciation. If he feels some sympathy or connection with him, sometimes he might have done a favor for us, a worldly favor. And due to that worldly favor, we have sympathy towards him, we appreciate his qualities, "He is very good, very good, very good." When Hanumanji went to Lanka, Hanumanji faced this very biggest problem. That Vibhishana appreciated Ravana's qualities to the utmost. And then he also had some devotion for Lord Rama. That was also good devotion. Now, how to extract him from these two? Devotion to Ravana and devotion to Rama. Why? Because Ravana had done a favor for him. AI translation of the Gujarati transcript above, produced in the same pass that transcribed the audio, one English segment per Gujarati segment. Devotional and technical terms with no precise English equivalent (kirtan, satsang, vasana, samskara, and similar) are kept as their plain transliteration rather than force-translated. Not human-proofread., AI-translated, unverified · Source details