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Our evolution Js thus two-fold individual and non-individual.
When we work as individuals, we are under the influence of Daityas.
When we want to cast off separateness, we are under the influence
of the Adityas.

In both cases, however, it is the bliss element in us that is
worked on by the Daityas and A-dityas. This bliss element is our
eternal heritage from Ishvara, and it is this element that saves us in
our contact with manifold matter. The measure of bliss, (ananda),
enables us to judge what matter to accept and what not.

Individuality developed under Hiranyakasipu, and all sorts of
blissful experiences were acquired. The sons of Hiranyakasipu were
all called Bliss (Hrada), but the perfection of Bliss (Pra-f Hrada) was
in Prahlada, He found out that the worldly joys were unreal, and that
the real joy could be had only from Him above, who was joy itself.

But Prahl^da did not realise that there was one life underlying
all beings, and that all beings were essentially one and the same. He
was separate in his devotion, though unselfish to the extreme. He
knew that men had separate existences, and while he attained per-
fection, others did not. It was therefore his duty to raise others to his
level. With all unselfishness and devotion, Prahlada was an Asura,
because he worked from the stand point of individual life. The
foster-father of Sri Krishna was Nanda, the word meaning also bliss.
But the bliss of Gopas and Gopis consisted in forgetting self alto-
gether. The bliss that was then evolved will draw humanity to the
highest level of spirituality in our Kalpa.

The reign of the Daityas may be divided into three periods:

I. The period of Hiranyaksha and Hiranyakasipu.
II. The period of Ravana and Kumbhakarna.
III. The period of Shishupala and Dantavakra.
L Hiranydksha and Hiranyakasipu.

Jaya and Vijaya are the outer aspects of Vishnu. Vishnu
preserves the universe, and He preserves all beings. Existence, con-
sciousness and bliss all proceed from Vishnu, and it is these essential
attributes that bring about the involution and evolution of all beings.
In minerals, there is existence, but it is Tamasic. Consciousness and
bliss are completely eclipsed by the Tamasic opacity of gross matter.

In the vegetables, there is existence and something more the
bare dawning of perceptive consciousness. There is predominating
Tamas in the vegetables also. But Rajas also tries to manifest itself.

In the animals, Rajas asserts itself by increasing activity, and
by the action of the senses. The animals exist, they are conscious and
they have blissful experiences.


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