Canto 24

We witness the Paramathma in various shapes, form and sizes but do not acknowledge his presence.  We deviate from the devotional path at the slightest opposition.  There are two components within us.  One is full of surrender and devotion. The other is the demonic asura within us, which is full of ignorance and ahankara. 

The two components within us are depicted as the father and son relationship between Hiranyakashipu and Prahalada in Canto 24.

Prhalada is undoubtedly one of the most dedicated devotees of the Paramatha. His devotion is unflinching,  whether the pain is physical or mental.  Prahalada is protected by Narayana Kavacham even though he is bornin the asura clan. 

All our scriptures and Ithihasas are composed for our learning, betterment, and evolution.  As a matter of fact, all the events in our lives are scripted to bring out the need to change,  evolve and grow spiritually, so that we are ready to discard our mortal self and transition into eternity.

The episode of Prahalada and Hiranyakashipu highlight many subtle aspects of the inner self that need to be strengthened as a pre-requisite to managing the problems of this existence.

It can be noted from our daily lives,  the devotees of the Paramathma,  never accost or disrupt the lives of those that pursue non-spiritual paths.  Even within the spiritual and religious worlds, there are inter-faith rivalries on an unprecedented scale that cause mass misery and disruption. 

On the other hand,  those that are completely attuned to the path prescribed by the Paramathma,  which is the substance of Sanathana Dharma,  never ever seek to disrupt the lives of other communities.  The ramifications of imposing one’s faith, belief and way of life on others, forcefully, are far and wide.  It is an effort to politicize ones faith with an objective of worldly enrichment.

In our entire puranas,  the Paramathma clearly stands for Dharma.  There is never a branding of one who follows Dharma as a criminal or disloyal being.  There are no alliance based relationships that brand everyone not belonging to a religious group as an unworthy person.  In other words there is never a politicization of the spiritual path.

There is only one conflict that is dealt with in the scriptures.  This is the fundamental inner conflict between our ignorance and ahankara on the one side  and the truth that is represented by eternity, and tranquility. 

Eternity and tranqulity results from only from complete surrender to the Paramathma. 

Our ahankaram does not want to surrender. It wants to use the intellect to achieve objectives that are based on self glorification.  Hiranyakashipu seeks self glorification..   The character of Hiranyakashipu is representative of many aspects of our inner self,  prior to our treading the spiritual path.

There is another important aspect about the asura character within us. It is very protective of itself.  Whether it is Duryodhana, Hiranyakashipu,  Hiranyaksha or Ravanna,  all of them sought protection either by seeking super human powers through intense meditation, or through subjugation of people by terror and force. The demonic nature within us succumbs to temptations.  It is the temptations of life that invokes the demonic attributes within us. Instead of surrendering to the Paramathma,  this demonic character succumbs to desires,  which comes with strings attached and also consequences. 

The Slokams of Canto 24 seek to highlight  this conflicting nature and character within us that causes turmoil, disturbance and causes us to live in a permanently conflicted state of mind.