But Prahlâda 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 perfection, others did not. It was therefore his duty to raise others to his level. With all unselfishness and devotion, Prahlâda 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 altogether. 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 Hiranyâksha and Hiranyakasipu. II. — The period of Râvana and Kumbhakarna. III. — The period of Shishupâla and Dantavakra. I. _Hiranyâksha and Hiranyakasipu._ Jaya and Vijaya are the outer aspects of Vishnu. Vishnu preserves the universe, and He preserves all beings. Existence, consciousness 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 Tâmasic. Consciousness and bliss are completely eclipsed by the Tâmasic 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. In men, Rajas plays the most important part. Through the ever increasing activities of mind and the development of consciousness, man runs after all sorts of experience, pleasurable and painful, till at last the idea of lasting and real bliss settles down in him, and he knows more of bliss than any other being in the universe. The future evolution of man lies in the permanence of spiritual bliss, which is purely Sâtvic in its character. Vishnu preserves all beings in their Tâmasic, Râjasic and Sâtvic stages. For preservation means the maintenance as well as the improvement of beings. Therefore preservation is Sâtvic, and Vishnu is the Preserver. We live and move onwards in all stages of our being. But in Râjasic and Tâmasic stages, it is the attendants of Vishnu, the door-keepers, that preserve us, and the Daityas are the lower manifestations of Jaya and Vijaya. One is Tâmasic and the other Râjasic.