Krishna declares that two types of beings exist: the divine and the demonic. The traditions offer complementary interpretations that prevent simplistic dualism. Shankara sees this as a classification of tendencies, not an absolute division between persons. Ramanuja emphasizes that the soul's orientation toward or away from God creates these two paths. Madhva teaches that souls have beginningless tendencies, though free will enables change. Abhinavagupta's non-dual perspective is distinctive: the two natures are not fixed categories but two movements of consciousness — expansion (divine) and contraction (demonic). Every individual oscillates between them until the moment of full recognition. Vallabha insists that even the demonic nature is within God's creation, and divine grace can reach anyone. The bhakti tradition holds that association with devotees can transform even deeply demonic tendencies. Tilak applies this socially: those with divine qualities must actively oppose injustice and ignorance. Vivekananda reads this psychologically — both tendencies exist in every person, and the task is to strengthen the divine within through education, service, and self-knowledge. This teaching invites self-awareness without self-condemnation.