When the activities of attachment and accumulation increase, demonic wealth arrives. Just as with the increase in the desire for wealth, the activity of accumulation begins, and gradually one gets trapped in all evil deeds. His nature will also become more degraded, and when that person reaches the lowest level, then to his... ...then he will have to suffer the torment of his sins. 'Kshipami ajasram'. Taking his name, remembering him, having his darshan darshan Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2]. Tap to open in glossary → Therefore, according to the nature of those inauspicious, cruel, merciless, and hostile human beings, God casts them into demonic wombs. According to their nature, I cast them into demonic wombs like dogs, snakes, scorpions, tigers, lions, etc. Not once or twice, but repeatedly I cast them. Not once or twice, but repeatedly I cast them. 'Ajasram', so says God. 'Ajasram'. So that is the only way for him, there is no other. 'Ajasram', therefore they suffer the fruits of their actions. God's intention is also to purify them by casting them into demonic wombs and punishing them. God does not have hatred towards them, He has a sense of belonging. Therefore, He punishes them to purify them. Shloka number 20. āsurīṁ yonimāpannā mūḍhā janmani janmani, mām aprāpyāiva kaunteya tato yānty adhamāṁ gatim. O Kaunteya, those foolish men who attain demonic wombs birth after birth, failing to attain Me, then reach the lowest, most degraded state, meaning they fall into terrible hell. 'Asurim yonimapanna'. In the 19th shloka, God spoke of casting human beings of demonic nature into terrible demonic wombs. Now, taking up that same point, God says that even after obtaining the rare opportunity in human birth to attain Me, meaning to recognize Me in true spirit, those demonic human beings, by not attaining Me and not recognizing Me, unfortunate as they are, on the contrary, by harboring low opinions about Me, go into the lowest wombs even among animals and birds, and repeatedly wander in hell and hell-like degraded wombs. With the words 'mam aprapyāiva', God says with regret that out of extreme grace, He had given them a human body and given them the opportunity to redeem themselves. He trusted that they would redeem themselves. But these lowest of men turned out to be so foolish and treacherous that with the human body which was meant to attain Me, meaning to recognize Me truly, by not attaining Me with that body, meaning on the contrary, by harboring low opinions about Me, they went to a degraded state. Seeing this, the most merciful Supreme Lord is speaking thus with some grief. 'Tato yanty adhamam gatim'. First they go to hell, even there their complete sins are not exhausted; from there they go to demonic wombs, even there they are not fully destroyed. Therefore, to suffer the remaining sins, they attain a degraded state even more terrible than demonic wombs, meaning hells. Even after obtaining the human body given for the purpose of attaining God or salvation, when a human being, under the influence of desire, selfishness, and pride, performs actions like deceit, lying, fraud, intrigue, betrayal, violence, etc., there are two consequences. One is the external fruit portion, which is punishment like hell, lower wombs, etc., and the second is the internal fruit, which imprints weak internal samskaras. By causing suffering to others, those who are made to suffer will only suffer as much harm as is destined by their prarabdha. But the one who causes suffering commits a new sin, the fruit of which, hell, he has to suffer. By performing such misdeeds, the evil samskaras that are imprinted on the mind, and the evil feelings that settle upon the ego while practicing misdeeds, cause far more terrible harm to the jiva than the physical sin of hellish torment. For example, when a human being commits theft, two forces are generated. One is the hell-falling force, which will take him to hell and make him suffer punishment, while the other, in the form of samskara, will influence the mind. It will settle upon the ego in the form of the feeling 'I am a thief' as a samskara. God gives weak fruits in two ways. One is as a situational weak consequence. And one is as a samskara-based consequence. That is, God sends him to a weak place, sends him to hell. Or else all these lower wombs. Lower wombs, like insects, chameleons, all those lower wombs; God said that those are even worse, the worst, compared to demonic wombs. In a demonic womb, at least there is a human being. They are even worse than hell. So God said in that. That this is the lowest womb, so there is nothing worse than that. God sends them to such a degraded womb. So those are all places. And those are experience-wombs meant for suffering, for suffering pain. So in that, there is only suffering, suffering, and suffering. Suffering, ignorance, pain, all of this is there. And one fruit is that it binds samskaras upon this. As many weak actions as one performs, one gets into the habit of performing those weak actions, it becomes one's nature. It becomes one's prakriti. That is even worse than the other. Why? Because once he passes through that, he becomes free from it. And all those weak wombs, the factory to attain them is this. Weak prakriti. So those products keep being made from it. So avoiding this is very difficult. The other, God still passes him through it, so he becomes free. So the other wombs, all the sinful wombs, in them, the fruits of actions are suffered. Are samskaras also imprinted in them? No, not in those wombs. Samskaras are imprinted only in human beings. If samskaras were imprinted in them, then a lion would have killed everyone all his life. He would have only done the work of killing, that is the lion's business. If those samskaras were imprinted, then when he becomes a human being, he would not let anyone live. Because he would be doing all of this. So weak, degrading samskaras or sinful samskaras, only what one does in the human womb happens. The other has no sin either. By performing actions which incur sin, those samskaras are imprinted. If no sin is incurred, those samskaras are not imprinted. So merit and sin exist only in human beings. Good and weak actions are only for human beings. For the other, God has given him a means of livelihood. It is just the lion's means of livelihood. It is just the snake's means of livelihood. We often say that if a snake bites a Brahmin, it does not incur the sin of killing a Brahmin. And if a lion kills a cow, it does not incur the sin of killing a cow. So in that way, he does not get samskaras. If no sin is committed, then no samskaras are formed either. So after the human body, when one wanders through the 8.4 million species and becomes human again, yes, then does he have no intermediate samskaras? Not the intermediate ones. So when he is born, does it mean he is born completely without samskaras? No, no, why? Does he only have the samskaras of his previous human birth? Yes, he has many. They are inexhaustible, he has accumulated so many. And samskaras, are not exhausted; it is merit and sin that are exhausted. Samskaras are preserved as they are. The samskaras he imprinted in that human birth, their effect is felt in other wombs. But they are not destroyed. Nor do they increase. Then when he comes back to human birth, those same samskaras again, become active. Merit and sin are exhausted, but those are not exhausted like that. For example, if there is a lot of merit, and he goes to heaven, then 'kshīṇe puṇye martya-lokaṁ viśanti', meaning that merit is exhausted there. If there are many sins, then he goes to hell, and there some are exhausted. Then he goes to such a degraded womb, and there some are exhausted. When he becomes human again, then those samskaras remain as they were. Merit and sin are also somewhat according to prarabdha. But in samskaras, there is no decrease or increase at all. So samskaras are very terrible. Demonic womb, degraded womb, and hellish womb. These three are only for punishing the jiva. But compared to that, the demonic nature is very terrible. Because the production of all those happens here. There, there is no such production. That is an experience-womb. So whatever was done here, is suffered there. All of that is not fully suffered. The actions one performs in a single human birth, even if one wanders through 8.4 million species, they are not exhausted. So they all go into the accumulated (sanchit) store. Otherwise, nothing would go into sanchit. If one round of 8.4 million species made everything zero, then when he comes back to human birth, he would perform new ones. But that is not said; his sanchit karmas are also spoken of. So they are not exhausted, meaning the extra ones are deposited there. All samskaras together. Samskaras are not deposited anywhere. They cling to the jiva. So samskaras are called the causal body (karan sharir sharir 1) Embodiment. That which is pervaded, inspired and governed by the ãtmã. 2) Refers to the physical and non-physical world, which is pervaded, inspired, and governed by Bhagvãn, its shariri. Tap to open in glossary → Or they are called prakriti. Or they are called nature (svabhav), all of those. So they are difficult to avoid. And their fruit is also greater. In this 19th shloka, it was said that, I cast him into demonic wombs repeatedly. So which womb does He cast them into as demonic wombs? That is, I cast them into these demonic experience-wombs. By demonic womb, in reality, there is no such thing as a demonic womb. There is a rakshasa womb. But there is no demonic womb. What does rakshasa mean? That his tendency is demonic. To eat even human beings. To commit violence, to have no regard for anything. That is called a rakshasa womb. And a rakshasa womb can exist. Ghosts and all those are said to be close to the rakshasa womb. But there is no demonic womb. Demonic is just a samskara, whether it is in a human being or in an animal. In animals, of course, it does not exist; it exists only in human beings. Demonic, meaning what kind of... One who betrays God and God's devotee. If God casts him into such a womb, then God says that I punish him to reform him. So in this, instead of reforming, as a fruit of the demonic womb, as a fruit of demonic samskaras, God called such terrible wombs demonic here. Snakes, insects, chameleons, this and that, are much worse than cows and buffaloes. So the suffering he has in them, He casts him into such a womb. Where there is no sense at all, and which creature cannot be useful to anyone else, so He casts him into that. Now suppose there is a cow, she does not perform actions herself. But if a cow is useful to someone, then she must get its fruit. It is its fruit, and that she gets it, we... ...have heard in histories. That, say, there was a goat, so her milk was used by Nityanand Swami. Or an ox, which was used in the cart to fetch provisions for the sadhus, is this working or is there an issue? In that way. so he got the fruit. So if he is of use to God, in that womb, then he does get the fruit. Of samskara? Samskaras are not imprinted. If he did some good work, those samskaras, as they are imprinted on human beings, are not imprinted on him. Good or bad. He gets merit. So that merit is useful again. Deities, yakshas. For all of them, nothing like that happens. This happens in selected cases, say, a cow, an animal, if God consumes its milk, or God's devotees consume it, and the fruits of that tree are consumed by God, then he gets merit, he gets samskaras, so it is said. He gets samskaras. If in a state of ignorance we have done some favor to God or been useful, then it is called a samskara. And he gets samskaras. So deities, demons, rakshasas, yakshas, gandharvas, ancestors, in none of them is there any provision for karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → Now if someone makes a vow to a deity, still the deity does his work. So he earned merit there, then he would not have to come here at all. If someone makes a vow to a deity, that is indeed a work of benevolence. And in that too, they mostly vow for good things. And if he has such sense, he would say, 'I will not do that weak work, I will not accept a weak vow, you go to someone else.' If we tell some artisan, 'Brother, I want to do this work,' he says, 'No, I don't have time, go to someone else.' Deities would also say so, wouldn't they? But they do not understand any such thing. So he does not get merit in the womb of a deity. Otherwise, the work of deities is always to do such good things. But he does not get merit. It happens only to human beings, in the human womb. Even after obtaining the human body given for the purpose of attaining God or salvation, whatever the human body may be like. Whether intellect is less, slightly deficient, more, small, big, old, a child, young, female, male, or a eunuch, blind, deaf, like that, whatever it may be. In that, the good or weak actions he performs affect him. And it happens to him, his samskaras are also imprinted. It is double, both samskaras and merit. Merit is used up and thus exhausted, and samskaras keep accumulating. 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