ee ten Ce Se Ra ny Pe Cet Cena at eR Suu ac tn) poet ee ey corey Se a nr ae Cerne arr! een emer eet Ca eres en an Cen eaee e anie cnr} Particularly for a person coming from the Western eee uo the present all the way back to the ancient Greoks Ce ma eee) ec ae ma Ccoivabie. In our vocabulary we have the word ‘psycho- eee een et nae ‘drawn from the Greekpsyche, whichmeans soul" But ee eet eT Cre er Neng Po caer ne ee ee tart Prenat Poe ror emer cen rer Pee er PO mom eer nats Cr a eter anny eon ar) ha re ee mony Pe oe ne Cone anc Tarek) er ed ‘AGooyaisg eIuepan aed no NCTE G PsychologyVEDANTA PsyCHOLOGY India’s Ancient Wisdom of the Mind(© 2007 The Bhaktivedanta Academy ‘wewsiyapia.con Allghts reserved Fit Eivion Febroary 2007 Printed in fia 1.00 copies ISBN 978-952.92:10030 ‘Quotes rom the books, lectures, letters and conversations by His Dine Grace A.C, Bhakivedanta Swami Prabhupad {© The Bhaktivedanta Book Tras International 196197 Used with permison. Print at Standard Press (Loa) Pv Lid, Siskin li. ‘THE BHAKTIVEDANTA ACADEMY Poder Acne Ms Divine Grace A.C hakivdanta San Prabhas To Bhaktbedanta Academy ims to provide a faciy for its rmerhers oss, practic, and dseminat the teachings o Se ‘a Bhigaatam, long with orl studies ofthe standard ‘orks the Gandy Vainava deny andthe branches of Vedic Dow, cate, ad sence in the cones of Smad Bhp ‘tam and Sra Prabhupada's teachings: Resting ins etme personal commitment to prasie and perpetuate the knowledge Bnd vals ofthe Vaboova train, The Dhakvedants Act fm, established in 984, has Been developed into an umbrella ‘ucatonl fact to aesommodate the St Ropanoga Pramas: ‘kr Viyapitha,emalsed in 1974 by Sia Praapada st Sit DDhma Misapar asa school and trary that pow ees alt ‘education, the St Sndipani Muni Asrums offering primary and Secondary educational programs for bors andthe haktivedanta Cultural Academy otfering primary and secondary & trtiny ed cational programs foraAcknowledgements We would ke to tank all the devotees who helped compile this book, xpeckly 6, Sahota Dis Vac for comping thes srpt, HG, Cait Ananda Dis for lout and Graphical De sign 116 Gadaar Pani or Sans ean HG. Se Gon Dis ior printing aragement TABLE oF ConTENTs Introduction : (Chapter One — Relationship and Attachment 20 (Chapter Two — A Ved Schema of the Mind and its Proveses Inodaction a Part One: An Overview ofthe Conlitoned State of the Jt... 64 Pare Two: Maha samaye, Samat ond Vat: How Comcoumest fs Condaoned ™ Pur Troe Velie Depin Pashoogy o Part Four {An Overview ofthe Psychology of Bhaki-yoge 6 ‘Chapter Three — : Chapter Four — ‘The Moder of Moder. 11INTRODUCTION Notonly must one come tothe stage of pare Kisoa consciousness, Tot one muss also be very careful Ary inatientvenes Crclesness may cane falldwn. This faldowa i de t0 false ao, rom the satus of pure cnacnnsness, the alse go is born Evaine of mise of indgpendence. We cannot argbe about tay fac ego arises fom pare consciousness. Factual thee is “wns the chance that this wil happen, and therefore onc is every care Fale ego i the base principle forall material ti, which secrete inthe modes of material nature. As Som asone pats rom pare Kesaa consousness, be increases Ins cotangement ia material feacdon. The entanglement of haters the tril min and from hs material ind te ‘Scases end material organs Become manifest. Changed paragreph in chapter 2 part 4: During aga or the waking sate i the ‘ate in which satnaguno & prominent) he conciousness of th jo is ranted by teil matre room of movement on the piel plane, Concousnes flows along the subtle channel of {he mind threoph the senses to the sense objets. In.upna oF ‘ream (the mse tata, he mental inkt the sense objets ‘Ssh down TothisCondton the min sate, batt engaged ‘nah the anvior memory of sene objects Merory commonly Tirows up images without cohereno or coordination. There is esl to all dra tit the elements of any dream ae eal ‘Caperseaes el in storage bythe memory: but dreaming often ‘Gers andonfes tht cali. Sometimes during dreams the nindeoanest'thdine pra, Theresulcantepresogsion {Seeing ito ttre) or ater extra-sensory revelations “There is « Bengal saying tothe feet that wherever one may {rue in this world seeking fo lc old problems and star ne fe one rust bring one’s tind long with hi or bet, Some people enegapletual onganizations ike the International Society For Krgpa Consciousness (ISKCON) in order to rise out of he trips the mint transcendeace. Even then the mind proves to bere persistent and troublesome companion. As Bagaa Veni Peery Aecare, the untamed mins mankind's worst enemy: IT ago ‘ratey fo understand the enemy efor sting onthe ed of contention, ‘The pos news is thatthe mind is not me. Sra Prabhups, the Tounderacany af ISKCON, empzed the importance of csriminating betwen mind ateligenc, fale eg, and he actual sel: However, Beene T—the spi sound the mind are ot the san, doesnot allow tat ca dams the mind ‘Smething that Simpy nt el tal No, the mind & a very real hing. Ii ted among the eight ‘lementsofeeaton Iam but thas substance esse In this connection, kindly note these two quotations fom Sia Prabhupidas purport Since mind isa product ofthe mode of godess its ed upon the Lord ofthe mia Amaddh, thea the mind can be ehanged to Krsna conscious Iti stated by Nara sa Thakra that we always have dss Desire cannot be Sopp Bt if weansler our dss to plas he Supreme Persnaity of Gxtead tht the erection ie, Assn the desi is tansfersed wo foding ovr eater nature, itbecomes contaminated ty matter (SB126.p), ‘The essen pont shat the ind, which contaminated by ‘materal trot, has to be brided and concentrated on the Supreme Personal of Godhead (S2'328°7p) Inthe mo quotations five basic points can be dscerne, The fie points makeup the foundation of his ingodection, and inde he ‘whole series [plan to write, What ate they? 1.The ental substance of the mind isthe mod of godess, which the energy of Lord Aiud, who isthe eae Supetsoal feature ofthe Supreme Pervonaiy of Coca 2. When tat ska mental substance is dete to the Lord, tis transformed to Krypa consciousness, the sate ‘of inl goodness above the thee mata mes of 2. Tododiate the mind tothe Lond we must chanel he flow ‘ar desires toward Hilt ft. Hence theres question ‘or “coteling the min” "sing the rin” “pacing the ning" witout he reformation of deze Our gaat of mind Iesabject othe quality of our dei. 4. From the loi ofthe above pot 2, lear that the ‘ignal condition ofthe mind & Ke conconsnes. Tht ‘tiga contio comaminateds soon woo dese lows ‘ovat thelording oer of mate. 5, Thus what we kno ob “the materi ming isin essence the condtion of material atraction ‘The mind i real hing bocase iti the energy of the Supesoul ‘Thus on the eneygesc level our men active thinking, Imagination, viualeaton, concentration and so fort)—ae eal movements They are real movement tot fod a pet acomple. patter. And wy so complex? Why des the study of the mde ‘ovement (testy we ow’by the word phology) bese So mysterious and contluted? Tati esate the mind moves ‘ecoig 1 aur desires. Hee, sour deses—meaning in Out prscntstte,our mater traction~ that competes ur mental processes, “The mind can be persed as real thing dt the fact hat by nature's arrangement the moveriens ofthe min have physical tfc. These effets arc oth immediate an remot In heed. {gu your immediate ensivonmest aed “the ldo acts” ‘What is that Bek? Tes your body The remote envionment is practical erenthing beyond your. Because the body andthe world sarounding it respond tou state of mind, we have this tended noon of mind onewi Venta Proinc0r matter” Some people belive “mind over matter” cas that hey fan change themes and ther whole word spy ty mental ‘jsment Homer asniatdabove, tango iad, oat ‘we term mental stv, eet mpl by este. Yes you eat onfrol matter th your mind Inf this is happening cons. Bt what contelsyour mind? Desi ‘Tow the mind from the contro feiss ol Ey. (Actually, itis impossible; the ony option we have isa hole 10 wheter ‘ur mind shal be comtlled by material or spl esre—hut ‘ore abou that lat.) How many tines bave we found oueles ‘Sing up fra final ate with dese, the a bing to defeat it fnce and forall an oe fee of at as? That we ake up "the Final atl” agate and aun proves that Hera he mid om tater desires 0 task (Our dese constitute an extemely powefal and alive my called kama (lus) that bas capeued our sass, nd and intlgenes. Ths & made deat in Bhagavad 9.40. In the purport Srila Prabhupsda explains ha the mid he reservoir fal eas of seme ratification, and therefore i ats tbe seme andthe inion rom the mi ter thir minds get them int troble, people are 0 quick 0 Sy “I never wanted thi” But ae yu so sure you knw wba ‘you want? Denies ae by nature more sable tha the mind. To state this fc, offer you a quotation from 1 1974 Smad - _Bhageaxaectre by Sa rabopas: ust ke inthe water, in a pod sometimes yo wil find al of ‘sudden one bubble comes rom within Pha? Tat means ‘he iy things are within, stocked ‘The src ofthe pon isthe surtaceavareess fie mind The ‘ute that ss rom the ton ofthe pond isa dese Suen, lt There filthy deste breaking into our sine though, Why?” we ask ourses. "Why amt T again bled by hs nonsense which thought after so many years of chanting Hare js, ad id ps0 Wel the point bre that not all tat ful for sakes {devotees engaged inthe practice of Bakit3oga unde rls and ropulaions) make the vsble surface of the mind elt and pence et iby we dont even knw bout de et of desires That lurk beneath the surface, That stock of hidden desis i sometimes called the subconscious, a move sue eve of mental ‘sci thn emonpace hiking “This sng of desire bubble, this unexpected bursting of the scons into sour trie awareness, demonstrates that your rind capsle of repredisng an ype oss pression you five exer experenoed. ten even manufactre impress Jou hive ever before experience, ar Song as they are costed ‘tof known lements, (We in in Sia Prabhas’ oaks the ‘vamp of he min combining the know clement fo rd mouhtaln” trate an impression ofa goken mount) Thos the mind 4 most forma een into the orcs of subcoascous discs. By the power of mind you may see, he, tase, sel and cel things tat are no recy preset before the ‘ence As sides we conto our exteral sear impressions Foretanple we do at perm ou yes to ee forme tht stat at Bu the mind i cape of intoducing such forms into our ‘omsiouses een witout the Bepo he ees Esopt in degp sep, the mind is aivays acve. 1 is alvays responding yur varios desires, Not on that, but theres aso !Yeedbnc. sou contemplate the min "show" now destesare Eeneated oto the min contemplation of he mad! Therefore ‘tion suid hat theming proces united dese. ‘maya manah a karma ear bao "lena codi-gnamunaten uso hander yd jit dash savsdnecalam aja Yr ad-amy oh © Lond, © Supreme Eterna, by expanding Your plenaryx ‘eaten Peexeiooy Portion You have erated the subtle hates of the lig ‘nts through he agen of Your eternal ener, which is ulated by ime. Ths the mind entrap the Ting enti ‘in unlimited varieties of desires to be flied by the Vee trstons of amma ule acti] and the sateen "lerments Who cage fre from this enanglemest unless he takes stele at Your ous eet” (S8'7921) Prabupids, ia his word-for-word transation, marked the word ‘manah ind) with sn asters an in the footnote elaborates “The minis aby planing hom to remain nthe material work snd rug fr existence tis th cipro the subtle body, which const of mind inelgence and fale ex 11s mot pose at this stage to Know what al your desires a You are only able to perce disies that ate well established, ‘hove tha 100k tangible shape ari in this etme in the ‘ones of your social moral and other pate of conioniny For example, some desites come out in wi that ae agieeale to mos other people around us they shape wat me thnk Ne ate or wat tobe. Tam wring thi Inodactio in the Beal village Tranpu onthe arm ama oy good trend Mar Gopia Pra T observe bow Soe is ile daughter, es 0 a careful atention co what thes she wear ach day. Muri three sons, on the other han, ae not nearly so ate to Boe they dress So even though Suse sony thre ers ol same OF he feminine desires ae already apparent. The fea interes in ‘ooking nice is oily agreeable It get reinforced by fay en ‘sends and thus becomes puto growing wots ent. ‘But there ae other desres—and hare Lam sil king about the ones We recone ofthat et eoncretaed” nto ou enti trom young age tht are dtagreeable, We are wel aware We hae such desis but we hide them from ethers anderen fom ‘urseies. An apt example masturbation, Stas show tat ‘many, many people, both men nd wore, fom ths habit esy in ie. Ie fres ise ino the peronaliy, even though we are ‘condoned by society and moray to be ashamed of it Nobex term # ‘wants oak about. And soit isthat masturbtion a dark side ‘ot human entity. The mind censor from a publi slag by metal eantortions that are wel undertad by paycholngs beunbealhy, Yes since we can tellhow they bd usp, embarrass usa ie us onward in if there cane no doubt that we know sen about those desires that shape our sci ienty. But where o these desires came from? Why are they so powerful? While considering these questions it becom spre tet the hun ‘nin is subject to promptings hat emanate rm deeper sou than everyday awareness In fac there are dest that ate) “anderground?” hat they gethei chance ont when weslee, Out ‘reams alone are where we act ther ot, Ht eva these dies ‘tert ase iftaens onthe ind ding the wal ate Ins generally not so practial for devotees to go through a proces ‘of denifing al tet deste. We bin witha assumption that ‘urbe desire, he one that brought the mates wort is ‘o enjoy and nro. orn other wont be Ges. To mediate om ‘his point isthe begining of Tramssndcttal Paseo. ean seem ely uninspiing fora devote tive o contemplate, “The undereurent my psho- physical belng actly HATE ‘Kynar dono tat io erv Him Rather want take ver His postion” Buto admit this twomeself and ockher the eves ‘hat oe ishecoming purified! Conse the mesgeof sch songs ‘of Sala Narotama dis Thakura and Sita Bakivnoda Tika 38 Hr Han Bipale as Gopinath, ‘Basilly, sete ae two sides oganing conto ofthe tind, Oe ‘poste andthe eer neg. The negative aspect oes ‘of rules reticton and mechani eeroses that close off the ‘channel (0 ker, material consciousness The posve aspect ‘peas up the channel of higher coneousese that leas the soul back bome, Back t Godhead. Opening this anne! means ‘contemplating transcendental subject matter pls occupying the ‘Senses with Varieties of devotional ec,Bi View Preeucey ‘A dove inthe sada category masters both postive andthe egutne systems Tis actualy at passe to separate these 0 procases an to hssome esomplsied in ony ene af them. We fre advised develop sili bath, ers more rm he purport to SB 3.287 that Fite eae: nar arya. The general yoga proces entails observing the rules and regsiations proctiong the illern iting poste, ‘oncenrting the mind onthe itl eum of hea and thea thinking ofthe Spree Personality of Godhead in His Vaskinta pastimes, Thi the genera process fy Tic same concentration canbe achieved by her reaommended processes and therefore aris co, other metho, alo can ‘be applied. The essential points thatthe mind, which ontaminated by material atraction, hs t be bride and ‘oncetzted onthe Supreme Personality of Godhead ‘Binge mind” means the negate aspect, ar concentrating fn the Suprente Godhead” means the postive expect. Both ‘ome what Sts Prabups here tem the een poi.” Dear reader, kindly aoe carefully hat Sa Pibhupid sates, This same concentration can be achive ty oer recommended proces, an! therefore ama ea, other methods also can be "ppd In this erie of artes on Transcendental Pjcholosy iba discus the procs of gning conte over the mind om ‘numer of angles of wo, alo which cn De hol in is formidable tak of trning oor wort enemy (Ce min) ato out test rend ‘emus come to the point of scrimiating betwen the sand ‘he mind. Memorzng the technical deals of se wo enouth todo that Mechanical reption of rituals pt enough to that ‘We noe to enact the tansendenta evel four exten. Tas 1 so Because the sl iby ature pure spictual energy. We are Spit soul andso the nomateria force inate othe eal sel st Te lalized. By the metey of pare devote you en Fe othe tramcendenal eve aa atch glimpse of our tue mature. This inition te entry point nto your manips o onal at. {na 1970 nttion lsu, Sa Prabhapda explained: 1 you simply sick to this principe, pith pada Iamainor dave davis sind tht “T as aching facet the eral sera of Kr” then yu are i the erated platform. Kis conconsess is 0 mice. You keep oun. And for keeping yourelt in that conscious, the simple method ists chanting, Hare Kea. You beep ourself chanting as many oars, tent four hours. Why as Iman hours? Twenty-four hows, Koa ad had Lord (Catanya sys, tis so be practiced rwen-four hours And ‘that you can do. Te reqires simply prac. Even in lepine you can chant Hare Koa. Even in lepng. And here 0 bat sleeping, in eating, n going tothe oct room, theres ‘0 estrition. You ean go 0a, "Hare Kiya” You se. That wil keep you in our nara in your fel Wdentieation, and soul never be attacked by mind (Chanting en9four hours? “Tam not om that platform” the ‘ind wants ust sy- But Sia Prabhpade sys, “hat youcan do, Ie regules spl practice" By the mercy of the spiial master ‘we af nated oto the chanting of Kisa’s ames. Lookin the ‘icon: Inston means begining So ou ask at hand to ‘work om the practice of perfecting what ition has inodced into. The perfecon of ston deserbed by His Divine ‘Grace inthe preeading quotation Understand that sy conse tockant Hare Kena the meri favor of the sprital energy fom your way and enliven the eal sel the soa Withoo ths chanting, there i 0 way to kaw bow toscriminate between mind andthe sell Ths there 0 3 0 ‘onto the mind. ‘Your endeavor to coor the mind begins an end wth chanting ‘Thischantng sa combination othe posite ad neato onto Teplained tere. The postive pats te aly nae isl. Thery Venura Paso negative pat ithe extn of ny other thought and sts father than the holy name and serie to the aly na Again oa smal fasion of your dsts are known o you. So ‘many strong desis lark dep within the subconscious potion of ‘he min The minis ths your personal hifi. row that you can win over the sere amy of ant vin desires. How? By investigating the difetence between you ad sourming. Vex, not cay Stil ou mst teste terested ining it Maintsining that terest by ying to chant serious sour ky to ultimate coy ‘The Poitgela Upansad 211-12 states that the je remain in ‘hondage at ong os thee sien bration, Bandage slack investi, wie heaton allows vestigation nthe ears hve besa part of ths movement for Krsta coms, TThave Known more than few devotees whose krndneslanam {etcrmination serve Kya) cumbled because the investigation Into the diflerence beween their selves and their minds eld lle appeal for them, With apparent huraty some fle their Inds ad bested, “Plas forpve me for my ignorance.” Then, ‘ashing the age of hoes" they dove sgt int the depts of gnorance and disappeared, "I's ny ature 4 Betis 89 ‘hat can do” they shed. “Afra the Gi a, "Wha exh ‘epresion comps? ‘Yes, bu the Gi as ot more to say than jst tha; what we scaly oat from Krso'snstrctionsto Au tha hwy fof arging “don repress yourature”rbut fsb sul ignoring tease for shiking what Krspa realy wars us todo fatal, and Mhagavad- gs cera no tet that adocaes fatal, Kapa doesnot tell jun, °O son of Pt, That 1o adi i ‘ut you ae fated that your present conditioned nature wil ao allow your eternal prt nature trie allow My command Fate indeed insurmountable. Maybe when your older oul et serious about sprite: Or maybe in another ie.” ‘One who resorts sch pleas abou his insurountuble fate and out the ent eight matter hsloaded upon age spisoat ‘fen defends hit pion vith hall-baked vasdsrume agurents Inths connection, Sra Bhaktsiddhanta Sarasa Takara writes in traomana and Vasnava: 1K vomtouma and other fui activites enjoined inthe ‘acres become prominent in o0es Ue, then one cannot ‘come kincana, or fully dependent on the Lon; rather these activites provoke offense gaia the chanting of the oy names in the frm of conceptions of ad “mine.” I ‘person who i ul suzenred to Kea becmes proud of Following varstsuma pins, then it mst be considered he as Become most unfortunate. Due to the iflaence of sociation wath women, the whole material world iy vancing ia aversion wo Has ‘This resistance 19 God and seltzealiation in the name of accepting ay ature” really just proves tht one takes more comfort in the gros and sb bodily conception han nix or her ‘rue entity. And that what i anfortenate: not simply that one ‘Sin the beailyconception (alter al who?) bt ha one ds comfor init ands oath to being shaken ou oi ahatakmuoit-kima-lompatah ‘ede ane cnaon Janke vidi kava usta aah rae eva Mates are generally er atached to thet preset bly comfos and othe boxy somos they expect in he future ‘Therefore they are always absorbed thoughts of hi wives, shilren and wealth and ate aed of ging up tel bodies, ‘which are full stool and urine person engaged ia Ks onsiousnes, however, alo afd of svng up his body, ‘whats the we of his having labored to study the sas? I trassimplyawaste of time. (S2'549.18)= Venta Perso [No dot ate iynoception conines for along time 19 haunt those Wiabtemptsddhana baka buifwecan Keep alive A uring interest foe fee of oa fle tent, ths intrest snl ereate an atmosphere of watehsness arond ws! We wil take note Row. our attempt to hear Krsas name repeatedly intrropted Py asous shove puters. Thowgh we realy doo ‘want 0 gt inotedanththese things, they Keep stacking owt ‘ongentajon. Ths wdturbance is indeed tutesame, ut it shows that wha actaly going oni that two-opposing estes one spa. ond matealare ating orenwhich wil ‘hve congo aver outing. And inthe begining we Wil find the spiritual deseo bear Krs's ame isthe weaker one. But take ‘eatin Se.Ktpas pesanal encouregemend ‘Lord 8 Kisna said: © migty-armed son of Kund, it ‘undoubtedly very dificult cur the restless mind but it ‘ost by utile practise and by detachment (2g 635). ln short iis pag afiterest to know the dfereace berweca sell and und takes practical shape In the form af procs (pois) and detachmgnt (negate) And when our practice snd detachment sacacted by Lord Kena teachings, ut efor attract sere Now thersnapother challenge toourattempt to puri the mind ‘Notonlydowathatecoficting teri snd spina deni, Do forthemore he mind ino inne o ace yom at l= nether pina sor materia The mind has 4 nara prot {oroarv ab tip oats t0 200m ins near and Ot far aya a0 thes There needs only be tle posh in some iret apd the mind wll dogedly purse that ine of tought foralonaiine Great effort is required to topt orto change is irction. Thos a indicated at the start ofthis intruetion, we ‘nus adit fo guihes)"This mind sa rel thing--esubborm, Independent hing Injemot a mere wisp or sao emething | an rile with” The mind isa powerful mechanism that needs to betandled with greatexpextse ‘ “Then there & what is sometimes cll compulse thiaking Conpulme thinking ictally aterm forapatologcl nea sae, butto some degree its prsent inal of, We all know ‘that ie min babies constantly ke some ier rao Some ell this the ier dilogue Iti the nar th nd fonerate ‘comtnsoes stream af thoughts and inhges bat ong wth te ‘mins bbe is ur far a sig things we ae attached to. The ‘Sombinaion of the two yk compulshe thinking How does t ‘lect you? When you oad here that tote ought Hat 1 onto the mind, Your mind may gt lexi no ht ityou ei this you would lose your abl to make deisons or to soe problms orto deal wih ver the most simple things in the word ocnuse you need wo have this ane oie ranting and ‘avin in jour etd ll he time. Compulsive thinking s rooted in the notion ehat “Twill ease to exit if my meatal logue stops” ‘ ‘ Gradually, by ying ta chant property arly gag the mind and Saves hipher engagements, you wl bog uncover the desires that are sored dep in your heart. Whom ou kaow ese desires, yon can perfect your mind contol. Youn soppet the spiral Uses and uproot the bad ones You ta alt epi to uscover ‘things ot your personal Fr examples you may se that you fave been ony artical bumble, oF spy not humble ata ‘Bat now that your ind has Became 9 tle ces, now tht you fave learned 1 keep bide yo con havea closer look at the atrial condoning that for so ong yourtok 4 Be your felis, anger, pred; madaesy, ison and eny It isno pret. ‘Some devotees protest“ can' bear toscembely0 negate” ‘Bt hre'sthe pint That uly hing youseeiswoc your sel YO ‘nly think and that's our make: Whea you rely te this fale sel fr sn iti then you can realbecome humble. Only then can 300 relly apprette othe devosces becase YOU sop Sttugling to surpass tem Instead you strug ttre them. A [ure devotional sant tht 0 eal nary form From ‘ut of tho sprtua hereof this berated form te roe desire ‘tthe ving entity shines forth inate pistne gory. That Seste ist ote Krsnaat Vent Pcie Spiritus traths—"L am not the body; Ham the servant of the servant of the yervan of Set Kisoa”—ace simple tthe. Sea Prabupida tol Dhananjaya Praia, “Kina consciousness 0 Simple you'll mist” *Simple™ means “sraightforward” ‘is fact that our mental problems have something todo with ‘ur karma from previous lifetimes and our childhood upbringing in this fife, They may have something to do with gents (Gr ‘example my ease, ona mothers ofthe family there have been numerous cases of depression, and thus I hae inert from her the tenden) to become sepresed), Al such factors ‘an be analyzed ino many ways, and tn his series wl lok a some of these factors and their payehoogia amicatons But Inthe end tee simple, spinal explanation forthe mental ‘roubles we sufler as devotes, And tht i, we at not always vellsitated inthe pure, blissful practice of bhatope, THs we become affected by material psjehologiesl disturbances. Sa Prathupada writes in his purport fo texts 33-24 of Chapce ‘Twenty-six of Srimad Bhagavan Canto These Not only must one come 10 the stage of pure Krsna onsciousness, but one must aso he very carefil Any Inatentiveness or cacessness may cause falldown, This faldowa is due to fae ego. From the satus uf pure ‘onsiousness, the false ego born because of misuse of independence. We cana argue about why fate ego aries from pure conscousnes. Fatally, there i always the ‘hanes tha this wil happen, and therefore one has to be ‘Sey earful. Fale ego ithe hase princpl= mei Actes. whicharcetecutedinthemodes J naure ‘As soon as one devites fom pare “snes, he increses is entanglement inf! The entanglement of materialism the mat om this material mind he senses abd teil ogi become mmanfe. nis purport to Text Two of Bhagnad gua Chapter Seventeen, Sola Peabhupda makes the same point in shor summary as follows “Those who know the roles and regulation ofthe spares ‘but out of laziness or indolence give up following these ‘ules and regaitions are governed bythe ode of material one remains uner the mes of nature, where there can be no preserve tothe Lord ty wouldonestlassume forhimslf the Drestge of being an advanced devotee? The devastating anser ' found in Chapter 89 of Krsoe book, where Sea Prabhas (One should therefore not ake tothe demonine atviy of ‘claiming 10 be a Vaignave jus for false prestige, without performing service wo the Lod Look. your condition nthe ight of thes simple straightforward tua I there any wonder yw ster rom mona stein our essadevotee? You are maringwithyour own demon nue! (Or rather isa war with an ancient ignorance that covers your ‘nuenatre Ignorance sat the heart ofthe demonic ature, “But ‘those who ae asta,” said Sa Prabhupada ina lecture, “they ‘4 not know how to end this fe of sullering and accept the ie ‘anondamayo basa, simply ananda in Vath, tx Gok Vendivana” Fortunately as Lord Krspa conf in the Third Chapter of the Git the sous inermoat nature tobe the jan or Knower ofthe Absolute Truth. This what "paychogy” really about Pohe, a Greek word, means soul, and logy means “knoe of” Real psehology reveals the knowledge thatthe sou eds to have in order tobe what he realy a pure eternal servant of the Supreme Soul, Sri Krana This is the poychology we shal be Asussing in this ookCharter One ._ RELATIONSHIP AND * ATTACHMENT This isa presentation of a philosophy of mind system of payeholoy. that comes entely trom the point of view of Vaunava dda Ever element of this presentation s ditely or lndectly derived from Stila Prabhupade’s teachings. You, ‘ny reader, ay Tad the efferent quotations and pllesopical nights dal to absorb. Lam sory iy efor to be thorough ‘xu ran. This fs chaper, Ihe you wil sn see, built ‘pon tae des ad dw the Traction. Thi hom 1 Plan the book to move forward 3s. steady lrifeaton of points that came before, 11s only tobe expected that any proces of crfcaton wil be more ficult inthe begining. But sep by step, as we become ore familiar wih the sues the subject mate gets easier (0 tp, This nespocally trac of Vedi pychology, which tarsi Principles (harder to gasp) and prowesses to practical behator {easier to rasp) Westra psychology proceeds oppositely ues to uncover principles by starting wt the study of behavior. Tas approach tends lead one deeper and deep ino confusion. Let me make clear now, a the sat, that even when this series aves at Debio, I will be more concerned th “hawt coef" Ban “what one’ ef shole do” Af ly he aim hete i psychology, not at rules of cond, soil es, instttonal tefom, oe other such controversies ofthe moment Pychology cern has aft todo with those concerns. But T think of Fajnar oF Vedic pyehology as selPrelzation, which Fordevoees of Krsna means “spiritsoal realization” of “teal ‘eran of Kno retlization” Srila Prabhupia sed “realization ‘means discrimination.” When one fe selealized, on ie lesed 2 Reurensae wo Arner 2 with proper dssiminaton inal kinds of practical fas A major theme ofthis Sint chapter one Sanskrit word, 9.0 ‘na scontaction oem arya (erally "other other). Herons up repeately in Simod:-Bhognatam. From Sia Prabhupsda's ‘word-for-word tration fr ifferem verses we lear that ‘nome can mean “one after another.” "each othe." and “one ‘othe. Inesenc, thi word is about ratonship. Relationship the centralise of psychology. have beforemea tok by an American paychiatrist, He begins he prologu with a ‘Yitish prover: "The one wishes to remember, te other wishes Aolorge” Here ws have one," “another™anyonya ‘A conflict between two persons usualy means that one wishes to remember something that happened between thee, whe the ‘other mith o forget Even a single ndvidal cab be tra by ‘ppstion tetmeen one-another.” This isclled mental cai. ‘One prt of wr wants remember something aner part wants tafongt. According othe Western dsiplines of payeity and lborma psychology, the conition of neurosis which nhades fanuety states, obsesions. and hysteria all about mental conti, ‘The Contd Mind 1a Smad. Bhagivatam 11.138, Uddhava aks «question of Lord ist shout the cofited mind 1 Uddhiva sid: My dear Krsna, generally uni ings ro that materiale beings ret future unhappiness, and si they tt enjoy material ie. My dear Lod, bow can fone in knowledge actus ike a dog. an ss or @ goat? In the couse of His answer to Uddhav, Sn Kisga recon 3 ‘question the four Kumaras asked of Brahma Tas ound in ‘ere 17 ofthe sme chapter, inthis question ofthe mall sages {oir father the word enone makes appearance,2 Veowna Peexe.oey saad eh nes aviate cc pind cea cx pabo katham anoryasannyigo ‘mul ait ‘The sages headed by Sanska sid: O Lond, people minds ae naturally ataced to material sense objets, and sila} the sense objects inthe form of desire enter within the sind ‘Therefore, how cat person who desires iteration, who deste to eros oer ates of ene pratieton, estoy thi mut Felaonship between the sense objets and the mind? Plese pla this ous Here thewordarpoma stranatedas, ofthe mutual lationship between the ves objectsandthemind"tisextemelmportnt for us to mote that this verse outines for our understanding he ‘mechanic of material anachment What topic i more sensing ‘ore provoeatve, more palful i the Ives of devotes than steal tachment? Today heard a Bagatam clas pen by an ISKCON sant ‘ee remarked that even seaio disepes of Sela Prabbupida hare confided to hin how difical they fd to completely overcome {he minds atachmeat to materia things Now, tough the ges of Smad Bhigoatam, lel ws now fry to see eal jus how attachment works "The PuratingNatore of Atachmet Yes, we ll know from Git tht when we contemplate the pace anmuid, he five objets of the sensce—labda sound par ‘or touch rip or visible formas or taste and ganda or tml the mind becomes tached Yo those objects (3p 242 dara ‘iayn punsah sng espana) Out of thin relationship of ‘mind and the seme objet desire makes its appearance Gong Sesjsat kama), Ramone wo Arai 2 ‘The Kumiras pointed outa dimension to this process that we Imay not have considered fom our study of the Git Ke seein. ‘ite an insiions arranges, bat he fact thatthe id sad the sense objects are made for eachother They ft together 50 Seamlessly that te fou reat sages found no way fo separate ‘hem, So invaded the mid bythe sens object ad so vaded ae the sens objet the ming that tying ops tl them {partsa profound halenge tothe intellect Consider fora moment the sel of prising ein ghee. As ‘soon a you peoave tht smell our mind forms an atachment Toit “Hmm, hss you.” But where ithe good? 1s the good ofthe smell etn, meaning that the vapors ofthe {ted food “outside you” are themes good? Or ht subjeive ‘meaning that the sensation inside you” simulated by the vapors Sood? Ale thinking about awhile we'd ms likely vente that de good inthe smell a result ofthe sombination of ‘objective ad sbjectve factors Fine Let’ accept that for states Next question the goad of the smell ea? “Yes” would be our answer ax devotees ofthe Lord: The realy of the goo smell conti agui ad an byourcollesve experince ‘When tila Bhakisiddhinta Sarasyatis dsl wee frying up feast preparations fora Hare Krga fesval in Burma the fal people complained stout the horn stench, Burmese people ‘omer good smell o be that of fh sauce lft Ferment inside way pot or three years Ifthe good” ofthe senell of fed urs is areal, substantial vale, and no jst mater of personal tachment, bow could the Burmese reat a thy did? Does smell exist in any way, ood o ad if there are no minds around to perceive and judge? Conder the some problem fiom the opposite approach. Would a mind realy be mind if twas absoltey deve of even the sight impression of ese ‘objec? Such questions are paraxial, nd they provoked this4 Venta Pverscor ity response from Thomas Key (179-1875): "What i mind? NNowater What matter? Nevermind.” yond the ontological problems of where to positon the ‘existence ofa good smel (outside us? inside us? inbetween?) tnd whether a good smell all by itself realy anything a al, nd whether ind all by ise is veally anything at all there ithe payhological consideration if asthe Kumaras sd the ‘ind dnd sense objets are always and inseparaby attached to fe anther, then desire mast be ever-present in sf 0, how ‘aa person Seeking Uberti ever overcome desire? Complementarity Allow me, dear reader, to obsere that the question ofthe four Komiray 4 about “the prinple of complementary in attachment nicchanics” Now jst wHat do Tvs to inate by ‘hing sich cumbersome terminology? My hope hat you may Teter appreciate that the question the Kumaras posed to tele father is expabe of fafling even the pests intelligence i he Universe, Ths the problem ofthe relationship ofthe mind and easeobjectscan be comparetothe principle of omplementsrity ‘in quantum mechanic, which fe the greatest mins among, ur present day seats. ask the reader to Kindly indulge me while take few momen 1o uy to make the above paragraph scear as ean There is 3 system of mechanics hat issupposedtooperatein the microword {the stomic and subatomic level. Seats cll it quantum oF sae echanitisbased ona duality observed infor imsance, radiant phenomena ike light. Experiment show that photons, the sabatom Unity of light, behave as waves and as parce, ‘Sepeding up tumstani, a 1927 the Danish phys Nes Bohr pt forward principle derived from sich experiments. Te sealed the pint of compemetay. argues that what we ‘all he wis pect of photons appeas out of ou ignorance of the simdhtoue partie spect. The oppste sts as well: the Particle spect dppears within our state of fgorance about the Fearionsie an ATACOMENT s ‘Simultaneous wave aspect Thusapoton called wave parte Dacause the ovo aspects ae complement. Sipe Sle are unable to observe a photon a wave an partie tthe same meth sometimes ate aspect andthe splines patel ssp ‘implement one another o forma more spmlee teony a what Sphown slike teste wordtheoy becuse what cents do ‘fserve— "photon swave™ and photon ss prtle”—exist ony Ssexperimental models models that are aon incompete Hut mutually contradictory! Sine they coneadict one another, they ‘donot add upto a conerete whol. Ts a wave patie not “real hing” Ikea pebble or an orange. Yet ight "Tel hing aight appears to be made up of wve-parteles, Of ours, this State of afar is balling. Ths Neils Bob concuded that the ‘uy of physics reveals ony what we can say about mate, nok how nature actually Physicists are baffled because each side ofthe wane-partile ual rele an ignorance of the other, Why light appeats at some times to be formed of parties, wheat other tines it appears tobe formed of waves, not know, It Would Seem, that Some deeper peincple determines the appegrance light. partis or lihtas waves. But tat deeper prvi iden {rom siene. And 0 follows that ligt ge mach a iene tundersands it exis dr mena pecalton. "What ight" 8 ‘theory not fundamental ath eat By Keepingin mind this perspective onthe speculative nate of enti "hnowledae” te pin valuable np ita translation of the yr kr ‘Bhagavan akcana verse (SB 518.12) that Sta Prabhupada presents in more than one pace in his hooks;,"One wh has “finch devotional faith In Krgba consistently magiests a ‘he good qualities of Krga and the demigods. Hgweve, he who has no devotion tothe Supreme Personality of Gaend has 20 ood quaiications because hes engaged by ment] concoction ‘mmaterial existe, whichis the external feature of tbe Lord” ‘Now, person lacking devotion to Kis ca have no knowledge ‘of Him (fe 18.55). Inthe sbsence of nowldge of Kr —aho By dngadidhara, the dep, unchanging reality pon which the ttanstory cosmos festahshed-—one willbe situated in mental26 Veowen Pownce ‘concoetion, Tat ia state of conseiouses in which there 0 ‘eal knowiedge of anything only theories Such theories may "work in practical seme, just a the theory ‘of quantum mechanics works. But these theories work ound the edge ofa central unathomed pit of gnorance about wi we aren this material wold, where we andthe world come from, and where we abd the word re heading. The eosin tht 2 person so situated a mental conenton can have no lasting ‘00d quliesducto hishaving accepted the fickering nse mid a his hase of knowing, an the temporary material World asthe object of his knowing Another Bhagavatam verve (8128) ‘declares, vasn-bieda gjhdnatas, “only due to ignorance 30 people concoct danlities ad diferences" Whether it the wave-partice duality or the mindsease abject duality, ality 13 fnction of mental concoction, not of reality self. Mental ‘oneocion tum a fanction of norsne, A won of caution: itis not my purpose to endorse, o speculate upon, the theory of wave-partele complementarity. Whit {id ‘ful in my preseatation shat ths dustin voiced by modern ‘iene, lke the mindsease oles alm voiced by the ‘Kumara, severely taxes the inl Mina Sente Objet Dual Aspects of Higher Reality Kindy allow me to make one more point in tis regard. Some ‘scientists propos thatthe wave partie ell that we kaw of 1 higher-dinensonal state itrading into our lower cnensona ‘ateness. thought experiments vena alsin. Set {up two video eamera to view an aquaria with sage lage ‘sh ine Focus one carers om the front ofthe asustum, and in the other to ew one side of. Connect eath camera to fone of two monitors pontoned sdeby-sde in anther room, ‘The one fish wil away lok ike wo st when served through the two monitor Thier eco the fh el xs in thee ‘mensions but the monitors are only able to show ws tro ‘imensons. Whenever in one monitor we ee the front of the Resmousar mo Arse a face ofthe fs, in the other we see only is ide. And it may ho with the waepartile. As we sil letra shorty fren Smad. ‘Bhagovatan thes preseely the case with the alin of mid ‘and sence objects it sofa higher ender of reality than we are able to pranp Even Brahma Had No Answer ‘Let ws return to Set Krga's narrative about the question pu by ‘he Kumars thee father Baa, “My deur Uda” the [Lod sas Tex TS to isfriend and devotee, “Bah hnsel, whois born dtety from the dy ofthe Lond ad wh he {xcator of al ving ens within the materia word being the Isto the demigas seriously contemplated the question of his sons hea! by Sana, The ineligence of Brahms, however, was affected by his ow acts of eeatio, and this he coal tot dscover the esentilanower to this question” ‘Agsin mst bgt reader'sindulgence a Latemptoshe ght ‘on why Brahma found the question of his sons so challenging. Here Lord Krsoapoins to Brahnis activities of ection as blocking his sik ofthe answer. This indents that the structe ofthe universe (Lets cosmology) so sul and invoing that it ‘vers even the creator's intelignce fom the Absolute Truth, Modern science invests much brainpower in. problems of ‘cosmology inthe world of aatigity i was 0 Tessa topic of investigation. although then the fvesigation proceed! are long Vedi lines even athe ancien Westen world Isl tke the Uherty of eting a Brith phiceophcr of mystica, GSR, Mead, fom a book be published in 1919 ented The Dc of ‘he Subse Body othe Westem Trion, pase ‘The asta o sera religion of antiquity reve around {he central notion of an intimate correspondence between ‘man's peyehial and sensible apparatus, his amet Cibodiment, and the sible astute ofthe unnerse. The ound conviction of asta reiion held tha here was 428 Venta Prortcor ‘subd oranon of great ature, an interior economy ofthe ‘world sou Mas nature was so say am exer frm th rate natures and twas coovied of germ or ee 6 {tere of the universal te of if. Man was the microcosm ofthe macrocosm. ‘On page 8, Mr: Mead noted that inti, this doetrin (of 3m intimate eonrexpondence hebween man's pychicl and sense apparatus. andthe sible ature ofthe Universe") reached is ‘most mature exreson. Now, even my most attentive readers may find Mr, Mess language somewhat obscye. Hs sje of writing tks back to ‘he Viera era Let me ty to make plane. “The Sabie Nature of the Universe 1 wilstar wth Mr Meaes term, “work sou” Viti (oul of the universe) ea name of St Visa theSupesoul “lathe Vedic hymns is sai pean vbanaomesiarams (Nardone stam 3). Therefore, the Lord ofthe Iiag emesis the Supreme Personal of Godhead, Viseu.” (B10) I the sre purport Sil Prabhupsda writes The ajar Lord Vispo, and He is the Loed of ll hing rca al words, and al bets, 0d the protector of everone” Kr tell Arjuna in Bhagat 1s! ‘Te Supesoa the orignal source of al senses, yt He [without seases He f unattached, although He isthe ‘yintaner of al fgg beings. He transcends the mode ‘mature, and atthe same time He the master ofl the ‘moses of material naar For the purpose of creation, the Supersoul invests His son Brahma, born rom thefts of His navel, with he er peal essence that foments the aoe (ee Braha-samhid 5.62), “Thos Brahmaji though not a diecvgua-amar expansion of the Lord alo acs he worlds Tn the Vedi ratte he 0 Fevmonoar wo Arent 2 ‘saddhessed as Prajapat But unlike Se Vsp, Brahma ishiselt fonsesid of material senses even asbebestows materia senseson ‘other erstures Bram tends to Bcomestached tobi work ‘of ereatio, wil the Lord Himself is never attached. Brahma is ‘ot beyond the modes of ature, for hei the aon aetna ‘ofthe Sopesoul Thi why Brahms was unable to ansver the ‘question Of is sos. Prom the purport SB 1318 Sila a Goswami has quoted thee verses from the Second’ Canto of Stimed-Hhagraiam as Tolls. I the [Ninth Chapter, verse 12, Lord Kes blesied Bean with realized knowiedge of the Lords setual form, qualities nd sctites Inthe Ninth Chapter, verse 37, the Lord frdered Brahm o gly ary Out the Lords ijuactions ‘nd fimes that Brahms would thus never be bewildered in is coumie decision-making. Inthe Sath Chapter, verse 54, Lord Brahma sured his som Nirada,“O Narada, esas Ihave cg hold of he lots fet of the Supreme Personality of Goda, Hai, with preat zeal, whatever sy has never proved ove een false, nr ithe progress ‘of my ming ever deterred nor ate my sees ever degraded ty temporary attachment o mate." Inthe present verse this Thtcenth Chiter ofthe Eleventh Camo, Lard Kren States that Brahma unfortunately dd become bewlered by Iisereatie futons, thus providing a grave lesson tal ot the Lor'sempowered representatives Altnoughone maybe ‘levaed to at etalted position in the Lord's transendertal Service, ar any moment there is danger ofa pede plating ‘one's devotional mentality, Mr. Mea wrote of “he astral or iderel religion of antigay.” “The wont ata and sideeal refer to the pfteros of stars 20d planets we soo artaed inthe night sky. "This reat machine, fonsntig of the stars and: planets” states Sra Sukadeva ‘Gosvimt in Seimad- Bhdgavatare 5234, “resembles the form ‘of 8 surra[dlpi] inthe water Iti sometines considered ‘a incarnation of Kaa, Vasudeva. Great yogs meditate upon ‘Visudva inthis frm because te ataly ibe"% ‘Veo Pevomioar ‘Mr. Mead use the term “sue oganon of great nature.” This ‘cans thatthe suble principles ofthe conto are compare to the ogans of ving boy. Ar we sce in By 13. there are three principles fundamental reals hot (the ind iva souls), hog (eater) and gre (he contra oth). Sietaseora Upunad 1.12), oad hom prea {8 mabas savam prokiam i vidhum-bralmem eat On the ‘cosmic sale of manifestation, Bok, yan and prev ae {he rune (vidham) of 1) fourheaded Brahm who ead ‘ier usin retin, 2) th vino the elemental wives, a 3) Lord Vio. In out ov body, We id enuntless istoscope ells which Sa Prabupd coaimed are cach animated an individu fa, Out of al these jas, we ose ae the one Invidal sou chosen bythe Lord to execute the mslon ees ‘ofdine for his body The body san organo ofthe clement of sreat nature. These elements ate elssed in two categorie the grow (earth, water, fies and eter) and tbe sil ind, intligence and false ego), The foaled Paramtiasdveting in {he creo the hearts the antarin (inner conte) “Meod tated tha theres an interior economy ofthe wordsul” Here the word economy isnot be understood ia is ordinary usage as the management of national weukhy rath, is ‘eologcal wage is intended. In this scaxe economy means God's management of Hs creation. Ths the universe fnctions avast onanie stem, asa single living entity of remendous proportions ‘Man's nature, atcrding to Me. Meat is a germ or yo of the universal tof ie In Sad Bhgoraon 381s and ts purprt we Team thatthe ftus flower upon which Brana peated {he sn or universl form af the Lord The soure of this i fhe sue Hiraoya-gatbha (feature of Garbhodekasiyt ‘ign who plored inthe Vedi ys 2 ving thousands ‘otheads, yes and feet (see Ce Mado 20292) He's the master ‘ofthe universe; the r-matof Brad. Shiva and Visou who sltend fo the universe's tee modes of ature ae His secondary Prumoneur sie Ara 31 ‘expansions sce TLC Chapter 8) Merged within Hirays-gaibis {3 countes individual souls who, lke many seed, alt ermination (see Brame samtits 522), Within the ls seth $prouted ftom His navel are fourten planetary stems (eee Ce Ai 5.13), Bran appear within the enter ofthe blossoming petals of thal lous the ereatne force of Hiranye gus fe brings forth the sed ike var from the boy af the Lord, Blsically embodies them, and positions thet within suitable Planets according wo thei karma, "Thus Srna Shiota ‘TAs 36staes, "The entire universe wich full iving emis, Istke ate whose roti the Supreme Persona of Godhead, Acjuta [krea, Therefore simply by worshiping Lond Kis ome can worship al ving ene ‘Me. Meadconsuded,"Manwasthemicocosm ofthemscrocosn.” Hence the ming and renee of mankind (hs "pyc and Sensible spparatan are tiny reproductions ofthe eos frm f Prajpat. The perceptions, though, dstes and aces ‘fan iid person are elated o te entie universe in nos inmate and subtle manner. Stmad-Shigavatam 11.2816 informs ws jbo. Mardimd guna-hamuerth sane malin fy urudhva ita, thatthe tidal ving entity's quate, ‘sttites and form ae Bonde othe orginal form of atrial ‘ature by wrsarna a undaental e, (For mote insight ino this te See SB 17.2323 about the sre antalya Be 521 snd 22) The ie actualy personal For example, the cians ‘of nceligent human beings on questions of cosmology and the ‘halt ofmind and matter ae, om a dep lve, simul the ‘wor soul Bras thoughts the same ses, T hope, dear reader, the sient and philosophical evidence presented in the preceding pages ha not sietacked yo fromm {he main path ofthis esay” do not intend here to deve ito the structe of the macrocosmi mind nd ie recaptltio it !mlrocosmic human pyetology. (That wil be examined i the reat chapter) For the present we ae concerned withthe mytery lf relatioaship--parulariy the relationship ofthe sese object. fand the mind and how atachment flows, ay Te, ot of2 Veni Perec thi relationship to glue the tention of the salt his materi ws. {spstal liberation nti fecing the mind rom is tachment tosenscbjcs, how do we ext parte baffling complimentary that renders the term “mind” meaningless in the absence of 2 relation to seas abject and Hews renders te term “ses objects” meaningless there is no relation to ming? A sina ‘question asked hy Sra Prabhupsc in hs purport to Srimad ‘Bhageatam 854 "The body sa smal universe ad since we ‘annotundertanahow thingsarchappening inhissnal anes, how can we understand the flats ofthe age wiverse?” What we ell "he body" ire a tat of lation beeen oo bois, ‘he plsical and he mente Silay, the universe as wbole is ‘ast exibition of relons between sue minds and pros sense ‘jets Bran, te creator ofthe pial eosmic manifestation, ‘vas unable to da libeof demarcation between the inward nena proces of visualizing the objects tat our seme inform the mid about, andthe outward fealty of those objets. Hs problem of dscrimination was on the cosmic ale ors i 09 the foal sales We are met wit the bafment ofthe inet inboth cass, "The Reply ofthe Haas araira ‘When Brahma, the fst of Vedic sages was stymied by his sons Ingiy int the ature of clatonship and ftacment what id he do? He fod his ind upon the Lord, who then appeared {he Hatse-asuara wo separate Brana consciousness fo the modes of ature, just ss hams (wan) drinks the milk sone from a blend of mil and water. Let we nw take close lok two verses spe bythe san incarnation mana voce dr pate oar apinrya ‘thames na mato had ‘ budivadivam aja Resaronar io Arai 2 ‘Wain this word whatever perceived hy the minaapeec, je or oer senses Me alone and nothingbesides Me. All ft you please understand ths by asraitonvard ans tthe fs gunn avis eto pins cva ca prabo satan anonse-sanago ‘muogor aah My ear sons, the mind asa natural ply o eater into the material sense objec, and slay the seme object tr into the mind: bu both this material mind ad the Sense objects are merely designations that ever the spin Soul, who pat and parol of Me (8 11132425) ‘These verses make clear that ay ine, ple, circumstance, the only real elalionship dhe ar as wth the Lard But—and hee, patient readers, kindly exeuse me for introdocing an cutie word into this explanation —this relationship smulven ‘Thowordvalencemeans"the capacity of somethingto unite, react ‘or interact with something os." short valence the potential {orattachment ay well attachments posit, aversion, Nowa {hing scaled monovalent whenithas only one sito tachment For example, room nih there ist single electri al ‘tet ena be sai to ave a "monoalent power pola.” I you reside in that room and are in need of house current oun your laptop computer, you have only one site of tachment to sent the plug, The Supreme Personally of Godhead, weve nimitesty mle. verjone Relates o Krsna Only Inthe couse of His reply 0 the sages, the Hamnsa.eatr indicated thatthe lvag eats relate with Hin in matic ‘material und oll anscendentl ways Ba to late it ne Tord material ils diferent esl from rating sprayu Venta Peery id Hit bis parport St Catama-carsmet A156, Sea Prabhupada brings ont he dilflercace withthe sharpest laity (One should understand, through the transparent mum fof the spiritual muster, that the Supreme. Lord exit ‘rere in His transcendental pital nate and that ‘he lnigenites'relatonships withthe Lordare diet and indirect existing everywhere, even inthis materi worl. Inthe siriual word there ae fe kinds of rltonsthps wi the Supreme Lord— sini, dine, skin, vata dnd ‘mau. The pewerted reflections of these sar ge found inthe material Wold Lang, home, furniture an othe inert materiel objects are elated sam, or the neutral tl sent Sense, wheres seranis wok nthe da eto. The reciprocation between ens called al, the aetion ‘ofaparen for chi s known ashy ste fa oneal love consitete madhuya, These five lationship Inthe material word ae distorted selections o the orga Pte sentiment, whic shouldbe understood nd erected In relaousip withthe Supreme Personality of Goxlhead under the guidance ofa bona fie pal mater, Inthe terial word the perverted uses ving frustration these rasa are eestabshed with Lord Kya the rest eter ‘sali ‘The material ways of relating to the Lond are hint a inthe ‘vo senses (9 11.1324, 25) cited eather, Even nomdevotee whois firmly absorbed ie mundaae consciousness nly Kis Ao think abou to fok a, and to dacs. Thoveh greing with the Kumara that he material mind pervades te materi ese ‘objets an the material sense objects pervade the atria mind, the Hamsisnatira poled out thatthe evering of the spe soul designations of" Gdentietion with ind) an “mine {Gdenifcation with sense objets) does not separate the lng ty fom Him. These designations ae false, The faci hat his tue transcendental det, hea is va ntiately relate to Ks as His prt and pars! Reumonsur wo Arai 35 Earle in this chapter I remarked, “As we shall Jaen shoatly from Srimad-Bhigivotum, ths Is procsely the ease with the halsm of mind andsense objets its ofa higher order of ely than we ae ahle to grasp.” So now we hae learned fr Lon ars own lotus touth that "Wihin this word, whatever peeved y the mind, spech, eyes or aer senses Me lone $n othing besides Me." The realty af what we think abot, ec, ud discus i found i the transcendental dimension of Krs's ti enstnce. ts outde the sphere of materi somsoueness Material eascousaess i bobble a asin inwhien meee ‘ourselves 1 inhabit a world tht reflets our ow notions of ‘ae iste of Kress wale system, In ths bubble we Blows "he mind to be” andthe sense objects abe "min Are he Mind and Sense Objects Rea everythingwe think abou, sec, and discuss actualy Kiso and His energy, we ought to have care for compehonding hl Fw the Lords energy des our eomscousnese from Hi t is eacless logic Yo frst concede that our cncepions of “amt ‘he mind” apd "the sense ebjees are mine” hve no substance at tll and then proceed tothe coacason thatthe mind adsense ‘objects are not real. (This the logo the fon an the grapes tyr the way.) IE i be 0 that the mand ad the sense objets ae scully voi, then sdding onesell of materi eomsnosnest tral be snap. Butt snot so, as We See x0 ean from thee prayers of Sat Prahlada Maha thar yu apr vanadate mrs (rnc raya eid amagahas ca sar arn eva segura ee Ban asa ada ap mano vac nom ‘OSupreme Lor, You ae actully the arth ath ek and water. You are the objet of sense perception, he ile ts, the fie senses, the mind, coecnusnes and alse eg ed, You sre evening. subtle and ross. The materi clemenis and anything expresed che by the Words or by36 Venu Peesexoay ‘he mind are nothing bt You (587.948) ‘am dar sadased a arama ho ‘maya yd dmapare:dahi ah hy apr ud yy jana nina hit sana ca tad aad eo asin aire My dear Lond, O Supreme Penalty of Godcad, the entire coumie creation Is eased ty You, and the cosmic ‘manifestation i an effect of Your enery. Although the centre coumas is bat You alone, You keep Your soot from i The conception of “mine aod yours erty 4 ‘ype of aston (maya) because everthing an emanation ftom You andi therefore not diferent om You Indeed, {he cosmic manifestation fonder from You, andthe "ition aso casey You, Ts reaionstip between ‘You Lordship and the cosmos i ilustrted by the example ofthe seed andthe te, or the subtle cause end the prs ‘maniestation (9879.31) ‘The mind (the foal point ofthe fae sense of 1) andthe ease jects (the ol pont ofthe false sna of mie”) are very real and, even more importantly are very personal energics. Right ‘ow they are working agains us. They work aginst ws Doce ‘we are plugged into « loner order of celtonshipe sinfel Feltionshp~ with their Lav, the Sepreme Peron, Therefore is enepes punish us by eshrouding sur conscousess with bewilderment. In ou lover order of rosy with Krst sd His ener, we are helps sucked int emma of What am and wht i mine? "What imine and what yours?” “What 5 mind and what i mater?” "What tue and What fae?” "What i good and what is evi?" "What s bondage and what Merton?” Ths is abana mah, the son 9 dally (see ‘8g 7.27), Sa Prabnupsda si, "This bande mohah exist fe snl man, but ae who i red tom al nfl seasons, resultant ations he can understand Kis ‘ord Hats explained that slong as we donot understand the eunonir me Arse Ea Lord's transcendental nature—whic includes our om mature His pute, noamateral parts and purelsour relationship With Him remain steeped inalsiy. present we believe ourselves to be the controller and exjoyers ofall we survey. But all We survey i really Kisaa, Who & the fel contoller and enjoyer This, our mati perspective forces upon our eoseousnes the ‘material mind sees, and sense objet, jst stoking trough Ted lenses forces ut to see the word a red But the world is ‘ot re. Siulry, Kr and His emery are not ous 1a contol fn enjoy, Nor consciousness produto function of nnd, Semen and seme Objet, Al hat merely he false perspective ‘ot miter vison, ‘When materialism is renounced the mind, semes and their objets rea list understood t Be dierent fom the tae sl A person wo as this achieved Me by endestandng that he ise ciferent from Me” ssid Ler Hatin Text 26, "realizs ‘that the material minds edged within he sense objects Because ‘of constant sens gratification, an that the materi objects are ‘xsting prominent within the material mind Havingunderstoo8 ‘My transcendental nature he ges up both the materia! ming and is jets." A Useless Because aur ientificatin wit the mindandsens objets ae, in Teat 23 the Lord milly chastised the four Kumars with the phrase i ah pana vacaramho by anrthatah This means hat {cir inquiry about he self x something involved in the mata ‘eltionship (anjora ofthe mindandsense objets wasa useless Stag of word. The selfs never enmeshed in he interaction of {he mind and sens objets: relationship swith SAK sga alone ‘Thasal the talk sine the hepanig of History about our meatal problems shout our struggles wih ou sachet mous ‘merely the persitenee of harian sion, The destrtion of thi ison stare when we seek to reve ur ‘ehationshipwith the Lords per HisisructionsInverses 9nd38 Venn Pvc 40, the Hamsa-eatdn approved odie methods of knowledge, tion, austen, culture aso on by whit the ving cay may begin to associate with Him an thi share is ranscenental presence everywhere, best ofthe raha, please know that Lam the spree ster ofthe ya system, analyte phiesopey, virtuous ‘tion, truthful lous pings power, eau tame and sett All superior ranseendeatl qualities, sich es being beyond the modes of nature, detached, the mel-water, the moat ear, the Supers equal sited everywhere, and fee faom material entanglement such qualities fee fom the transformations of material quae, find het shelter an worshipble objec Me, The lnstractions ofthe sheet Sumnaraed According to My instructions, one should fi the mind on Me lone. I, however, one contines to see many ifferen wae nd pals in ie caer than seeing eventing within Me. then although apparenityavake, one & actully dreaming de to incomplete knowledge, jst as one may dkeam th on os wakened fom area. (S211 14-4) You wil seal that the Hathsevadr's transcendental ‘instructions ae narrated ty Lord Kryain reply toa queton of Laithava about the contd Sele how a it be that a man of widget sil capable of acting like ado a ase or at? "his vere 30 above is a heacon ino the ert ofthe problem ‘ised by Uihava, That person spy dreaming wh fs a See that his immediate Ret of setves an the mold beyond ae ove within Kron. He may botve himself avake dae to ‘some theoretical knowlege or pions conviction, But in ft ‘pintual nature ssl seep. Naw, well have ample enpersnce ofthe easiness ofthe dream sate. Yesterday fiend ld ne ‘hat he dead of playing gl with a prominent ISKCON pure ‘who asthowsands of dispes arn the word Sach atonal Reanonee me AraC metal ingen states he poe of os stconscins dies rer car aface thought proce, In vere 20 he Hara ‘otra warns ws that a person who & no Krsna consis ies twenty-four hour dyn such a deameeril At any moment ‘esi the neat structures of reason he hs taled ns head, hind may beenecome ty rational Gees He vl deny fd himself acting Rea dog ano pat san Mentality is a Psshnate Dream Ina ater chapter ofthe Eleventh Canto, St Krsna ceva that beneath ourwekeful thoughts and perceptions san undereurreat fof metal energy known @s apna, the level of dreaming — ‘which, as we shall soon se, Sela Prabopda identifies as "ihe ‘atconscous mind” This apna i an elfect ofthe mode of Psion upon consiouses. sat) igornar iad "aja spam ade prasapane tamed jantos ‘unanrsantaam (One should know that wakefulness is born ofthe mode of goodness, dreams from the mode of psson, and deep “rcamles slep fom the mode of ignorance. ‘The fourth clement, pure cosciousnesy i iferent fom these tree ‘and pervades them. (98 1125.20), A detaied understanding ofthe three modes of materi nares indagenabeto Vedi pyeology. But ow List init the ope (oft say to the Key point of reatorship and attachment. “Tose ae etre ofthe me of pss. In Simad-Bhigorouwm 102422, Lord Krsga. tells Nanda Mahar, asnpachate viva aonpar vida gt, Here again we meet the word aman, by which the Lard tees 19 sual relationship. He Says thatthe mode of pasion i the ‘use of 1) universal reaon, 2) the sexalrladonships ofall«° Veotrs Pareenccr retusa 3) al aii ihn creation. In Baga L2H ils Ana tat the mn of son heey el sachment eel “The material intelligence is deserted by Lond Kapilasdeva in Snmad-Bhagooram 52528. Heyes uncon sto distinguish between vtetis of sense objects an to help the senses make choles among them. Tas pe of bud, which plans our ‘elaonships wih the objets ofthe sense, a eeation ofthe mode of pasion. Explaining the effect the made of passion tn inlet acts, Srila Prabhupada sates 2 Gd purport that it ges rise "to many thoores ad doctrines by int of ‘mundane loge and mental specltion” (ig 18.22) {In another Ga purport, Prabbupad writes There ae wo cases of iteligeat men, Oe is inteigent in material acts for sense gratification, andthe other is intrspectne and avake 10 the citation of Sle realition, Actes of the intospectve sags, or thouphfal man, fare ight for persons materiliy sorbed. Matec Desons remain eslep in sucha mght du other ignorance of seltrealization. The inirospective sage remains ler in the “night™ of the materiaistic men. The sage fels lnanscendental pleasure inthe gradual advancement a Spiritual elture, whereas the man in merase ates Deng asleep to self-seaition, dams of varies of ease pease feeling Sometineshappyahdsometimesdistesed Inbis sleeping condition, (85268) ‘This isle the mode of pasion, Thisisour feo fellow human being! Srmad- Bhagavan 3.528 iors ws tat the human species i rjh-siabhavens, of the nature of the rui;gon, Pycholopcally speaking wt thi means hat we havea omg rotvy fr drearning even while we are awake. Duy and might Reumcnowe wo Arie a we relat varieties of seme objet that pervade the mind. Day Sind night we fomemtionl attachments fo mere mental mages! ‘Remember, aes explained before, even the greet intellects ‘of earth and heaven are unable o sparse th image frm the jet” and so arive ata focal awh (ther) wth whom we could have a eal exchangs, Indreams we ereatesomanythingsoutofvariousimpressons in the subsonsciows mind, ut al such creations ate simply temporary and unreal. Ine same wa, although apparently \weeteevakeinmateril ie beease we have no information ‘ofthe soul and the Supesou, we create many frends and fnemies snp out of tnapination (9B 49.339), ‘We become attached to these imaginary fends and enemies, develop sing desires for themespetaly sot desires and then, 28 happens in deans our thes sia oat of cord due theese desires born of attachment Allempting make sense ‘otal thin we resort to many theories and doctrines, inloding those of mundane pryehology. These eas too are simply products the mode of pasion Within this atmosphere of matter, the entire range of human actviies-and not only every actiy of human beings but all ving ents ~s based upon, ken impetus and ths polluted by Sex esr, the ataction erween male tnd female, For tht sx if, te whole univer sponing ‘ound—and sullen! That i the harsh uth. Selene of Sa Reazaion Ch). ‘Whos Behind Passionate Atract syamtno Fy evabhsate yo iano rjsesagneah ‘ala sya or ato vba ahmendyihdima-ikre-clam Although ths not existing ia eal, this manifestation ofa Venus Psvonnccy transformations created fom the mode of pesionappests seal becuse the selEmanifestd, seams Abwaute “Truth exits Himself the form of the mate vary of the senses, the sene objets, the mind ad te elements a physical natu. (111.2822), Here the arate fests of cretion ate dete ils cabins ofthe Lr Brain etre ia ee ah bu sother verse deertes how the boys, mom sad forms of the word ate exons a the Wameeneniy Sesul frs of he Peseay of Coheed and Ha dng eunt-ahsip des ‘yak guna bhava "nam hissy ama ‘th serendraeah !ima-rpe Bagot raneyas nam apnea ‘Mother Laksm, who is here the reser of al pict quate whereas You mnie and enjoy al these quae. Indeed, You are actually he enjyer of eveything, You live athe Supersul of al ving entities and the gress ‘of fortune i the form of their bodes. Senses and mind She also has 2 holy name and form, were You are the Ssppot of al sick names nd form nd the ease for het ‘maniesation (SH 6.1913), As Silla Prabhupida explains in 4 1976 Srmad Bhignvasam lectre, there ino contradiction Between the One Atul Truth presented in 98 11.2427 and the Dine Coupe depicted in. 6.19.13 "She [Godless Laks Nidyane in diferent ‘nergy only. Ridha-hryeapronaasier alin’ alt. Se {he manifestation of the pessreputeny ofthe Lan. The Lard as got unlimited potencies, parietal vivid saute So one of the poteny is Raharan or Laks or St They are ‘qual There isnodlerence rd naanayesiyr lading Reumonaie se Arraciann “6 tr eamittheve loving flies between Rahn and Kes ‘or Nerja and Laken o Si and Ran They ate Doth at Thom the sume. One poten; another is potent. Tha the siference, pent a pateny™ {nour human coniton ofthe made of passion, me mistake he pers nit ay of he seme pote potency to he the macrosoemic and mirocoomie exhibition of mater relationship and materi attachments This de (0 th edarng hol othe Lary pay oe ie ae Sak ‘nan pak saya maysol dra "Mother Laks irenremely dificult to understand becuse she i 0 powerful that the jursdition oes powersdifiealt to overcome Meter [Laks tepreseatd inthe material woridasthe external cers, ut actually she always the iteraal energy of the Lora” (SB sia) Finding the Truth Relationships Forunately for ws, there is «program of setifeation bul ito the pasonate, powered misconception of the taionship ‘tween the Lod and His consort, adhe at ‘mame pura para ‘nam sna iyo Areyam phlacbg Baan My Lord, You are the maser of energy, and therfore YYou ate the Supreme Person. You are aerifce (ja) pessoniid Laks the embodiment of sptul activites, {Sth org form of worship offered unto You, wheres You ate the enjyer ol sacifees. (SB 19.12) Tews explained before thatthe “sbileorganon of ret mare” cans te organic relationship of bok, Boga and renin (Goul, matter and Supreme Lord). Matter is actualy Meher aks, who isthe orignal form of worship offered 10 the“ Vent Prone Supreme Lond. The Loed is the personifieation and eojoyer of jaa, sacri. The sous nooditerent from the Lor os Hs Subordinate pact and parcel. Ths the souls the Lon stant nua. The ical organi interaction of bok, Bhogal reid sereforedevvinal scifi, in which these lem, the Lords intuctions: am era yarn hej ee mmano-weabivargunaih sarkarmabld “Unto. To, the Supreme Controle, you, the pir sou, arto reader worship ‘agagements of body, words and mind according to the quale ‘of sour work” (1743135) Inthe purport Sila Prabhas sires Us, If one engages hms! seriously in, devotional! service, working with body: mind and itligence, Be sue to ‘besuccessfl in going back ome, buck to Godhead Such isthe ‘subtle organon of great ature," the Beal state of thought and ekon throughout the universe. Unfarteotee ‘we who ext at the humas level of conscousess ae suet be {0th infection of the mode of pasion. This perverts ou pain the rs (relationship) of the Lond and His consort andar we ‘hve sen Sa Prbiupia expan before, te perversion ana brings ustation In feustation, under the inflvece of passionate mental speculation, we worry our beats aout baw to negate the natura relationship of the energies ofthe Lord and Fs conor, In Srmad-Bhegoatam 32747, Deval asks her teameendental ‘on Lond Kapil question ery sir tothe the one the or Kumits asked thei father Brahm She too employe te word purasa pal brahnan ma viniea rhe. ryomupairyerve oa aad aay praba Sei Devahot inguied: My dear briana, does mtr “6 Reon ao Arson ature ever ge release to the spirit so? Since one uated 0 the other eteraaly, how & their separation posible? ‘We sw before that Lord Marsa roparded she ingly of he four sages to be anarhata, “cls.” In his purport to Devabit’s juestion, Sila Prabhupada wriles, “Thi question asked by ‘Bevahatof Kapladera mor oles ipl the pileup ‘of vcs The voids ty that consciousness i product ofa ‘combination of miter and tats soon asthe comsiouness tone, the material combination disses, and therefore there timately nothing bu voidnes. Thisabsence of eonsiounes is ‘all anna in Mays philosophy.” “The Reply of Lord Kapiadera “The Supreme Persnaliy of Gohead sid: One can get Iiberation by seriously discharging devotional service unto Morand thereby ering for ong time abot Mer fom Me. By thus eccating one's reseed dates, there willbe ‘no reaction, and oe willbe feed fom the contamination ot mater (833721), ‘Sha Prabhupsda comments: the lperted soli ot fected though bei inthe tte ature. Eten the Supeme Personality of Godhead i fapponed to be i asacaon with tater naure ston Be descends, tut He feasted. One ast Inch say tat spite of Being inthe mat natre te cao alee by Conannuton. Although the te flower ai scion ih water ce ao ei withthe ter. jar karan ea al actvies Should be formed sly fr Yai othe satlacton of Vit sting doe thew, witout the aston of Vins ras prods nag, so here eh ao preserbed op Bon tat on can tercend mati cotapement ty acting in Kron cosines, which means seoVeowrn Pseetcar engaging in devosonal service. This serious devtional senice can derclop by Hearing for long period Of ne Canin ad bearing ithe Bening ofthe procs of ating 0 on sate by Mairi Pat in Sma hagostam 1014 (orto upaghamnad), Sele Prabha ad “ees. Actually chaning can be pert done by person who are aire liberated: Bt hove mo are not liberated? hea he says, bavauyadhi, Ba ti the medica of this mater mtaglement for becoming Uberated, Tht alo. aso realiine, When we are berate, wel chant and telah what is actualy ove of Gd, Thats liberated. But even if we are ‘not bert this wil acta medicine to some liberated So any stage nhrtaanar upapomandd: Those who are chanting tel berated ‘The Topmost Relationship the Topme 1 Atactinent ‘Thus the infest ofthe mde of pasion ered ty chant the hl ames ofthe Lord A weno ued he ants ‘sth pre epson of tacit ean. Inoue ‘Bhagrenn 1226 ssid te one o eaton a ‘hop efyed among on neh ‘aati goat ir ‘anorpabaha-baharal Aeynam cea jag kallnds sna ana Each day they rose at avn Cling out 0 one another by name, ‘ey all held hands and loudly say the gloves of Rta nic ‘going othe Kana tae tet bath We have see that in seerene tothe materiel world, the word ‘mom indicates passionate ex lationship ty eerie to ‘espiriual word tmeans the pure pasion of enjalnase The Reumonene me Arwen folowing vee, stung i is beauty, pect uation ‘ofthat divine love! tamiabhat vind rin idem anrratth irra onic pric anonmaba bobbi “There the Yamun’sbanks Lord Govinda then beg the nme ofthe rar dance io the company of those jewels mong women, the fathfal gop, whe jytlly inked their dns ogee (SB 10352) ‘The Middle Groond ‘So far, much ofthis essay has compared and contrasted rajas and a: passionate teil attachment and the atachmet of transcendental lve. Ax seen from the reply of Lord Kapila, ‘rudtating rom the ower atachent fo the bigher takes along tie (cram) of serious devotional sence (raya may aa) ‘and bearing about Kesa (eravanam ) During that longtime, we ‘us stand upon 2 mile ground between the attachment We ave bu don't want (jas) andthe atachment we Want bat don't fave (a). What that idle ground? tis not my wish to overoud the readers mind with an excess of information But 1 ted from an Upanad inte Intoducion to this series of ess on one who desires iberation ean stain and the desire for ideation i eidont a one's willingness a invertgate the philosophy of Heration, Vedanta So it order to expin the mile ground between raat and rasa T mast Inui you to two important term of Vedat pheno: ‘wavahine an params, You wil meet thee words apn this seis of essays develops. Let ws now go through the small fsterity fearing what they mean A simple definition ofthese two word isfoundin Ce Apa 4158. eve nana means "ordinary dealings” and paramarthe means“ Venu Psosecor airs of spiritual advancement” In is purport to Baga ‘gs 724, Sila Prabhupida cies a vere by $v Yamundcirya (Stoma-vina 12) that classes the charter, form and Stites of the Supreme Personality of Gade parame (Geancendental abject mater). This cre conchae nal prakrvah prabhavont boda, those of demonic wate {thse whos mid at pols by ar an a) nove landersand param. 1a the Manama the Vee lak ‘of mankind yotahdra sean eightcen astetions of aoc ‘moral and justice administration hat keepin ehesk the demonic ature: Among thes eighteen insta are marrage, obeying orders, keeping promis, legal sctement of dispies, cl speech and cil behavior. in sor, avelane ithe relationship ‘of human beings guided by Vedic relation. Pires the traseedenal easy of Were souls and the Sgreme Batis mistake to think tha sushi afar being of is world ony” are unrelated tothe Supreme Lord Infact He has His own yuh pastimes vid hire gras arena ey ups "su ar x hina tuba at proces 4 the material word the Lord is designated as vid, Airayagirbha and Adrana, But beyond these thee ‘designations, the Lord ulimatly inthe outhdinension [ie the ranscendestal eal of pat). hapa may bb yaa ‘aap tat spare nh abe maya Allhough hese thee features ofthe Lord dea dltety with the material energy, aone of them ate toehed by i Tey teal beyond usin. (Cod 23 $4) Perens wo Arie «0 ‘We have met wth the word vin nd irra steady the fits the uniter form of thefts lower upoa which Bean sits todo bis work of eeation, andthe seconds Carbbodaasit ‘Vinow out of whose navel the Tots grows. The word nat refer Maha: Vino. eis known a8 Karapodakasys Vina tecaise He lies down on the Koaabd, the Cassal Ocean Garbhodakasiy Visor Hiranyagarbha hs thousand oes, jes, ams and legs because He expands from Mahi-Vign int ‘howsand of universes. The univer form (that expands {romesch and every Garbhodakasyt Vigne sad tbe afeatre (of KsrodakasiyeVigo, who fis on the Mik Ocean and guides {the wanderings ofthe living ents fom within thet heat (se (Ce Madiya 21.399, ‘As oulied above i Ce. Adi 24, the thee Vigpus are said 19 te maya las yavahar, “taking up dealings withthe material ener” But, hap tar sparse nah, “they ae not touched by ‘maya The verse that follows the wo quoted above Beas With the words tad amar asa, which means “This the opulee ofthe Lord" The Lond displays the wonder of lis material ‘reaton for the spirit upliftment of sal tthe lower modes ‘of mature, Sila Prabhopida explains in Nectar of Devotion Even unciized_men ike the aborigines offer their respectful obesances to something wonderfal exhibited by atures aw, and they appreciate that behind some ‘wonderful exhtion or action there something supreme Sothis consciousness, though ying dormant in those who are ‘materially contaminate, ound inevery ving. And, hen purified, this iscalled Krsna consciousness (NOD Ch. 2) ‘Now, asddhala may ak, *What doth Lor'sahdr pastimes thve todo with ne?" Well sdhan-Bhat! is ike regimen of medical teatments aed at curing the infection of the lower modes of nature, One of the treatnens i earaing about the fmamie opulence ofthe Lord, This knowledge cubs down our ‘asionate propensity imagine ourselves he lords of creation,0 eo Perey 1a Narada 2, Narada Muni arly condemns those who attempt to pencirie the laimatepurnmarha pastimes Without having been schooled in the greatness ofthe Lond’ ‘punohiea pastimes ofereaing,santining ad desoying the ‘atria manifestation ‘ad. ri ve ‘Shows of devotion witbout knowledge of God's greatness, fon the other hand, aren heer than th afisk lovers ‘As the Lond performs His own ahi duties ever untouched bymaya, so should the Lord's devotees, Nau hak fa ma tid ok. sohdr heya hint pats Even afer devotional sevice hasbeen achieved one souk 0% abandon his cesponsbities inthis word, but rthee Shouldsurender the resus of work. An wisi tying reach the stage of pure devetion one cet must contin creating preeribed Suis, Lord Caitnys sas, dharmasthipona eta sada yuu “A devotee’ eho estilises the tue purpose of tigi inciples.” (Ce: Madi 17.185) In other wordy, side ‘yavahdr—the behavior of devotees within te mater worl. isthe middle ground where dlarme-sthipana hen the ler ‘etwoea right and wrong. i mae tear, Furhermote is ‘i Bhorguhner het Kaila dharmahipane, "To accept esate love the main reason Lord Cait apenas reestablished the religious sytem fr ths age” (Cs 4.33) ‘Thus ty following the praca example of Lord Cans and His pure representative Sea Prahupda, we too ca obtain ‘ott love, which is puramarta, The conclsion i that see ‘rund is beyond out present comprehension, we mt fons ‘ur understanding of healthy Paychology Tom the nurahire Pastimes of the Lord and His pure devas. Remon ano AraC 8 “Mental Torment ma Bhdgavtan 11.2828 deseribes the abnormal psychology ‘ot devotes who ae somchow or ter slow to the cure of "yabahar (elationships regulated by Vd cate), Jat a an improperly sated dicse recut and get ropeated den 1 the patie the iad Wat nt ‘Smpleely puri fs perverts tends il ein eo material tags aad opetely tomcat the inert ‘Therefore a wellknown verte encourages 1 to ener strong relationships with devotes who ae el sitaated in devetional ‘vcs thas in their asociaton, oar tachment wl sey be sagen sare pom Psmoneh kava viduls ‘evra ro mse diem apbaan vey eas man tows ey woth ache forte tater the rete cntagement of th spt sol Bat fiat same tachment. nhen apple tothe sled Aste opens the door of Moron, (8832520)2 eowna Perexe.oey In the following verse we once agnin met the word anjeme atoms.” But now itis coupled with da, “enviousness* ust see the errbe result oka seam eas nase dic hn art nla aah “anorye sain suas her nant dubia cana veda mda Dc to ignorance, the materaiie prion does not know fing shut hie cnr the aspcows ph in lie He i simply bound to material enjoyment by