It is the _existence_ aspect of the underlying ray of the Absolute Brahmân, in every individual, that gives a continuity to individual existence, through thousands of births and experiences, and makes individual evolution a possibility. The _consciousness_ aspect of the ray unfolds the blunt inanimate sense into the most highly developed mind. It gives the wisdom side of man’s evolution, which leads to the path of Jnâna. Then there is the _Bliss_ aspect of the ray, which directly leads to the union of the human soul with the Over-soul, of Jiva with Íshvara, and it leads to the path of Bhakti. It is the sensation of pleasure that makes the lowest organic form, the primordial cell, break through the inertia of Tamas. The cell moves about, either for cell union or for the assimilation of food, because these give rise to some sensation, call it pleasurable, if you like. It is not so easy to form an idea of the sensation of pleasure in the vegetable kingdom, but the excitement caused by the union of the sperm cell with the germ cell cannot but strike any one with the existence of some such feeling, though in a most rudimentary state. Animals feel pleasure in the company of their female partners. They also love their offspring. This gives rise to family connections, to the formation of society and of social virtues. With the evolution of body and mind, pleasures become many-sided, and the acquirement of pleasure becomes in itself the principal factor in the development of man. Man seeks his pleasure outside himself, and he does so either for himself or for others. A point is reached when self is lost sight of and self sacrifice for the good of others becomes a duty of pleasure. Self is estranged from the narrow groove of personality. It tries to identify itself with all beings. There is philanthropy, there is universal kindness. Still the differences cause unrest and disquiet. Self finds no rest, till it seeks its reality, till it makes a homeward journey, for even its own personality and the outside world lose all charm for it. Self finds bliss in self void of personality. This is spiritual bliss attained by those that are Antarmukh (facing inwards) and not by those that are Bahir Mukh (facing outwards). Self when seeking self becomes united to the universal self as its eternal friend and its real aspect. The universal self in Vrindâvana is Sri Krishna. And the bliss of the Gopis is self-attainment, attachment to self or Âtmâ and not to non-self or worldly connections. It is to those and those only that eagerly desire to make this inward journey that the Vrindâvana Lilâ is addressed.