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on explanation or justification of pleasures and sufferings existing in the world.
A careful study of the doctrine of karma as applied to an individual's life through different bodies in different ages and places reveals the fact that the unity of life in respect of an individual remains unbroken. When we review a man's life and his activities with special reference to a particular form of his existence, we are struck with the fact that it has a direct relation of causal nature with the entire history of the person. The incidence of sápa and Vara has a variable point in Sanskrit Literature, if only a result of the process of moral justification of the principle of karma. When in ordinary life we come in contact with a particular person and entertain a particular views of a man and his actions, we have to admit that - we have not before us the whole picture of a man. What I wish to emphasise will be clear from certain concrete instances taken from literature. It will serve to show that there is an unbroken moral unity behind the worldly phenomena. Let us take for instance the story of the birth of the twin sons of Diti, the wife of Kaśyapa. These two sons were Hiranyakșa and Hiranyakaśyapa. It is well known that these two sons were born of their mother as a result of her physical relation with her husband at an inauspicious hour, namely the pious moment of evening worship. Kaśyapa though unwilling to comply with the request of his wife in an unholy moment was constrained to accept her wishes. This is an important fact which we should bear in mind. The two sons were really the two heavenly personalities who were associated with divine service from times immemorial. I am referring to Jaya and Vijaya who were known as the door-keepers of the Divine Person Nárāyaṇa in his Divine Abode Vaikuntha. It is known from Paurānic records that they treated with insult and insolence the four Rșis-sons of Skanda, Sanatana and Sanandakumāra who were well known mental
