Now let us follow up the working of the divine in the heart of the individual and the killing of all obstacles. _Vatsa, Baka, Agha and Brahmâ_. — The Vatsa Asura is a Vritti of the mind. If a non-spiritual Vritti becomes unconsciously mixed up with the spiritual Vrittis of the mind, it has instantly to be killed. Baka or the crane, stands for religious hypocrisy. Spiritual life rejects all hypocrisy, all traces of untruth, in any form. When these two Asuras are destroyed, a third Asura appears on the scene, the terrible Agha. Agha is sin, an evil deed. The sins of a man, his past evil deeds, stand up for a while and swallow up all that is divine in him. Even Gods can not overcome Agha. Those who know the struggles of a devotee know very well how hard it is when all that is evil in man the accumulated tendencies of innumerable births, rise up in rebellion as it were at a certain stage of his progress. Who else but Sri Krishna can save a devotee at such a crisis. The flesh itself has to be destroyed and the whole nature changed. The devotee undergoes a second birth as it were. His Vrittis are not the Vrittis of yore; even the energies that guide these vrittis undergo change. Every Brâhmana knows the Mantra that is recited for the suppression of Agha (Agha-marshana). It goes back to the pre-manifesting period, when days and nights did not exist. The serpent Agha swallowed up Krishna and his companions. Krishna came out victorious and he revivified his companions. The Vrittis underwent change by this process and also those that guided them. It was another creation altogether. The forms and varieties of Brahmâ’s creation had no meaning now in them. What if the Vrittis were now removed from the Gopis or the Gopa boys kept out in a body? They all lost their distinctive features; their differences were gone. All was become divine — the Vrittis and the Gopa boys. So when Brahmâ concealed the calves and the Gopa boys, he only thought of his own creation. The Vrittis and the Gopa boys came out in divinity which was now their only reality. They were all parts of Sri Krishna himself. They were manifestly sparks or rays of Âtmâ itself. The senses and the mind were now irresistibly drawn towards their calves. The Gopas were more than ever attached to their boys. Balarâma noticed this and spoke to Krishna. The query of Râjâ Parikshit and the reply of Suka explain the whole position. This brings us to the end of the KUMARA LILÂ of Sri Krishna which prepares the way for the union of the human soul with the over-soul, of Jiva Âtmâ with Parama Âtmâ. We come next to the POUGANDA LILÂ when Krishna guided the mind itself and all were attached to Him. _Krishna, the tender of the cows._ Râma and Krishna were now in charge of the cows themselves, the senses and the mind. _The Kâliya serpent._