After listening attentively to Sage Suka’s narration of the Ajamila
and Vritrasura episodes, Parikshit confesses that he is
unable to understand why the Lord who is equal to all also
shows strong bias in favour of the devas rather than the asuras.
Is not the Lord ever blissful and is there anything that
He needs to achieve through Indra and the devas? Suka
points out to the basic duality comprising both good and
evil forces that are manifest in Prakriti, said Sri Ramanujam
in a discourse.
The Lord is beyond Prakriti but the two opposing forces
of good and evil are subsumed in His Yogamaya. He is untouched
by the gunas, satva, rajas and tamas that constitute
Prakriti. Each of these is in dominant mode or in its subdued
form during particular periods. By His Yogamaya, He augments
rajas during creation, satva when He sustains and tamas
at the time of dissolution. His main concern is to protect
the good against the evil forces. So, when Satva is dominant
He seems to favour the devas and the rishis; when rajas prevails,
He sides with the asuras and when Tamas reigns, He is
with the yakshas and rakshasa.
Sage Kashyapa and his wives Aditi and Diti are symbolic
of how good and evil are from the same source and are inherent
in each one of us. Like Kashyapa, who is a witness to the
positive and negative forces, each individual atma is distinct
from the good and evil thoughts that arise in the human
mind. The devas are the sons of Aditi and the asuras of Diti
and represent the distinct features of these rival forces. God
as the indweller in each being is responsible for the jivatma’s
ability to think, act and speak. But individual thought, word
and deed is not forced by God since each one is endowed
with free will to choose between good and evil.