Shreeji Maharaj has said, 'There are two types of jivas, daivi and aasuri, which were initially merged in maya during the period of dissolution.' So, from this, Maharaj means to say, in the commentary written by Raghuvirji Raghuvirji Adopted by Swaminarayan Bhagwan from His younger brother Ichharamji; became the first Acharya of the Laxmi-Narayan Dev Gadi at Vadtal -- the Vadtal Gadi lineage this platform's own content follows. Tap to open in glossary → 'There are two types of jivas, daivi and aasuri, which were initially merged in maya during the period of dissolution.' 'Then, when the creation of the world takes place, those two types of jivas, according to their respective natures...' '...arose according to their respective natures.' This means they existed from the beginning. Daivi and aasuri. So, even if they exist, there is a chance for them to become daivi, for daivi to become aasuri, and for aasuri to become daivi. Some were eternal. There is an eternal division of daivi and aasuri. 'Then, those two types of jivas arise endowed with their respective natures, and some ordinary...' ...become embodied in the creation. 'And some ordinary jivas become daivi or aasuri by associating with daivi or aasuri.' Ordinary jivas mean those with neutral power. In them, the daivi nature has not yet manifested, and the aasuri nature has also not manifested. Such jivas... ...become so by association. They become so by association. If those with eternal aasuri nature were not there, then it wouldn't happen at all. Yet, Maharaj said it happens through actions. So... ...it happens by association. If that one has an eternal aasuri nature and this one is neutral, then he gets associated with him. They get associated on any pretext. Often, the worldly dealings are like that, aren't they? They get associated in business, in job, or happen to be together while walking on the road, like 'let's go on a pilgrimage.' So, if he associated with him, then he gets infected. 'And some ordinary jivas...' So, it's not that all daivi people have dealings only with daivi, and aasuri people have dealings only with aasuri. The dealings of give-and-take, the karmic connection, is with all jivas. And if through that medium, he gets associated with this, then aasuri or daivi nature comes in him. By association. 'And some daivi and aasuri jivas attain such natures according to the types of actions they perform.' That is through actions. Through actions, if they perform aasuri deeds like violence, sin, stealing, drinking, troubling someone, if they keep doing such things, then their jiva attains aasuri nature. Sin is the step, the step of aasuri nature. It leads them gradually. And merit leads them gradually into daivi nature. If they keep performing good deeds. 'Then, those two types of jivas arise endowed with their respective natures, and some ordinary jivas become daivi or aasuri by associating with daivi or aasuri, and some daivi and aasuri jivas attain such natures according to the types of actions they perform. Among them, the main cause for aasuri nature and daivi nature is the anger and grace of the Satpurush.' So, Maharaj mentioned four things. First, some are eternal; second, it happens by association; third, it happens through actions; and fourth, it happens through grace and anger. Among them, there is no question about those who are eternal. And those which happen by association and through actions, happen gradually. By association, they attain it faster than through actions. Through actions, the aasuri nature and daivi nature come very slowly. But by association, it happens in a few years. And even faster than that is grace and anger. In one stroke. 'Among them, the main cause for aasuri nature and daivi nature is the anger and grace of the Satpurush. Just as Jay and Vijay were the attendants of God, but when they offended the Satpurush like Sanakadik, they attained aasuri nature; and Prahladji was a demon, but when he accepted the teachings of Naradji, he was called a supreme devotee saint.' 'Therefore, the jiva upon whom the great person gets angry becomes aasuri, and the jiva with whom the great person is pleased becomes daivi.' But other daivi... If we look at the meaning of daivi and aasuri in connection with the previous Vachanamrut, it is purity and impurity. His jiva becomes extremely pure upon whom he is pleased, and his jiva becomes extremely impure upon whom he gets angry. Then, no other means remains to become pure. 'Therefore, the jiva upon whom the great person gets angry becomes aasuri, and the jiva with whom the great person is pleased becomes daivi; but there is no other cause for becoming daivi or aasuri. Therefore, one who desires his own liberation should not offend God and God's devotee in any way, and should act in such a way that God and God's devotee are pleased.' Thus ends the Vachanamrut. In this way, the fifteenth Vachanamrut of Vartal was concluded. Expounded subject: Factors causing daivi nature and aasuri nature. There are eternally daivi and aasuri jivas. A jiva attains a nature according to the actions he performs. A jiva attains a nature according to the association he keeps. One upon whom the Satpurush is pleased becomes daivi, and one upon whom he gets angry becomes aasuri. In this Vachanamrut, Shobharam Shastri asked Maharaj, 'O Maharaj! Are the two types of jivas, daivi and aasuri, eternal, or have they become so due to some association?' Maharaj replied, 'In this world, there are two types of jivas, daivi and aasuri. "Dvau bhutasargau loke'smin daiva aasura eva cha." According to this Gita verse...' ...in the world, some jivas are naturally of a sattvik nature. They have a nature to abide by dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → In connection with this Vachanamrut, daivi. 'Dvau bhutasargau loke'smin' means naturally daivi. If his natural actions are like this, then he is called daivi. Otherwise, naturally, when this is called inversion of action. Action and feeling, their inversion occurs. What is inversion? All actions might appear like daivi, but the jiva is aasuri. And often, the jiva is daivi, but all actions appear like aasuri. That is called inversion of action. Inversion of character, inversion of action, inversion of feeling, all these are called crossing in modern language. It is called crossing. Often, the center in front is good, but they cannot maintain the feeling, then it is called inversion of center, isn't it? And often, there is nothing in the center, but they are sitting with the highest feeling connected, then they don't get much fruit. So, here sometimes there is inversion of action, but the natural description that Maharaj gave is natural, that if one has such natural actions, then he is called daivi. And if one has natural actions like that, then it's not that they do it only when social shame comes in the way, or that we fall into a custom and stand with folded hands when the evening arti bell rings, so that doesn't prove our daivi nature. Because folding hands to God is a daivi trait, isn't it? If we stand properly with folded hands, does it prove that we are daivi? The natural action should be like that. Then he is daivi. 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