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46 into an angel after death (even into a Busiris, the light-giver) is not a state or position which is so devoutly to be wished for, by any true Yogi. The ancient Rishis of Aryavarta have taken considerable pains to impress upon the minds of their followers that the human spirit (7th principle) has a dignity, power and sacredness which cannot be claimed by any other God, Deva or angel of the Hindu Pantheon;* and human beings are stated in the Puranas to have performed actions which all the 33 crores of Devas in Swarga were unable to perform. Rama in human shape, conquers Ravana, a giant, who drove before him all the angel-bands of Heaven. Krishna again, in human form, conquers Narakasura, and several other Rakshasas whom even Iiidra was unable to oppose. And again Arjuna—a man significantly calldcalled [sic] by Vyasa "Nara,"—succeeds in destroying the "Kalakayas" and the "Nivatakavachas" (two tribes of Rakshas or demons) who were found invincible by the "Devas," and actaally defeats Indra himself with the help of his friend, Krishna. If the learned author is pleased to read between the lines of our Puranas and to ascertain the grand idea which found expression in such myths and allegories, he will be in a better position to know the opinion of our ancient teachers regarding the human spirit (7th principle) and its supremacy over all the angels of Swarga. Even on "this mundane plane of existence a Hindu "Yogi" or a Buddhist "Arhat" aims at a result immeasurably higher than the mere attainment of Swargam:—namely, a state of eternal rest, which even the devas do not comprehend. And I can safely assure the author that an eastern adept would not consider it a compliment if he were told that he would reach Swargam after death or that he would become an "angel." Krishna goes to the length of saying (chap. 8)