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The Confidential Psychology of God
10-06-2017, 12:38 AM (This post was last modified: 10-06-2017 10:17 AM by Visqueen.)
Post: #1
The Confidential Psychology of God
How many of us are aware that God is enchanted by the love of His pure devotees, that His hankering to experience this love is so great that He takes the role of His greatest devotee to experience her love for Him, that one of His greatest pleasures is to serve His devotees, that He does not desire to enjoy His supreme opulence without His devotees, or that, in the highest region of transcendence, Goloka Vrindavana, His devotees forget that He is God in order to engage in intimate, loving relationships with Him? These confidential topics are described in great detail (thousands of pages) in Srimad-Bhagavatam, Caitanya-caritamrta and Nectar of Devotion, which can be read in their entirety for free at From now on, I will refer to these books (along with Brahma-samhita, Bhagavad-gita As It Is and other books of this tradition) as Vaisnava literature, in which God is referred to by the name Krishna.
When reading this vast literature, one is at once struck with wonder at how attractive Krishna is. When Krishna plays His transcendental flute, all living entities in Vrindavana are immediately enchanted, so much so that they forget whatever they are doing and become deeply absorbed in transcendental, ecstatic rapture. Before describing their activities, it is important to recognize that these activities are fundamentally different from their counterparts in the world of our common experience, which I will refer to as the physical world. The underlying substrate of transcendence, called Brahman in Sanskrit, is completely devoid of physical qualities. Physical forms degrade. Our physical bodies are subject to old age, disease and death. In the transcendental world, the bodies are of an entirely different nature and not subject to such transformations. Physical laws do not apply in the transcendental world, where form, space and time adjust their properties to enhance the loving exchanges between Krishna and His pure devotees. By proper execution of bhakti yoga in the physical world, we regain our original transcendental forms, as opposed to the physical forms with which we now falsely identify. Each of us has a particular transcendental form appropriate for the unique, loving relationship we have with Krishna. These relationships are described in great detail in Vaisnava literature.
Even more radical than the wholesale flouting of physical laws in the transcendental world is the experience of ever-increasing pleasure available there. Although the sights, sounds and other sensations of transcendence are already so intense that it seems impossible for them to increase, they nevertheless continuously increase. Since this is experienced by advanced practitioners of bhakti yoga even before quitting their physical bodies, it is naturally experienced at all times by the residents of the transcendental world.
The residents of the transcendental world are continuously enchanted by Krishna’s personal qualities and pastimes. As mentioned above, when Krishna plays His transcendental flute, all living entities enter a trance of ecstatic devotion and forget everything else. The cows raise their long ears to catch the nectar sound of the flute, and the calves, who had been drinking their mother’s milk, become overwhelmed with loving ecstasy and are unable to continue drinking. The tears gliding down their cheeks are the external manifestation of their internally embracing Krishna within the cores of their hearts. Likewise, the many kinds of transcendental birds in the forests of Vrindavana lose external awareness in the course of their intense concentration on the sound of Krishna’s flute. Krishna’s friends (the gopas) and girlfriends (the gopis) are mesmerized upon hearing Krishna’s flute, and their desire to satisfy His transcendental senses increases unlimitedly. The river Yamuna stops flowing and eagerly awaits the transcendental dust from Krishna’s divine feet, while Govardhana Hill begins to melt in loving ecstasy. Earlier I mentioned how form, space and time adjust themselves to enhance the loving affairs of the residents of the transcendental world. Here is a specific example of this: the transcendental hill known as Govardhana begins to melt and flow, while the transcendental river known as Yamuna freezes in ecstasy. The constraints of the physical world do not apply in the transcendental world.
According to Vaisnava philosophy, the physical world is a section of the transcendental world in which physical laws create the illusion that Krishna does not exist and we are nothing more than our physical bodies. Krishna creates this illusion to satisfy our desire to abandon our relationship with Him. Most living entities do not develop this desire; we are among the small fraction of the total number of living entities who desire this. Krishna satisfies our desire by creating the illusion of the physical world.
According to Vaisnava philosophy, physical laws are simply conventions by which Krishna chooses to control the physical world. Krishna is at liberty to alter these laws whenever He wants to. Krishna is constantly and effortlessly in control of both the physical and transcendental worlds. Actually, Krishna is so powerful that He does not need to personally deal with the physical world. He expands Himself into various Vishnu forms, known as Purusha Avatara (Maha-Vishnu, Garbhodakashayi-Vishnu and Kshirodakashayi-Vishnu), who create, control and periodically dissolve the physical world over time cycles of billions of years, as described in detail in Srimad-Bhagavatam. Kshirodakashayi-Vishnu is another name for Paramatma, who is Krishna’s expansion residing within all living entities in the physical world.
Krishna is very attracted by the transcendental, ecstatic love of His pure devotees. Indeed, He is conquered by it. There are many examples of this in Vaisnava literature. Although all pure devotees are exalted and there is no need to rank them as higher and lower, the devotee who gives the greatest pleasure to Krishna is known as Srimati Radharani. Krishna is known as Madan Mohan because He enchants everyone, but Srimati Radharani is so captivating that She enchants even Krishna. Therefore, She is known as Madan Mohan Mohini, the female enchantress of Krishna. As you might imagine, it is no small feat to enchant Krishna, and actually Radharani is the personification of Krishna’s internal, pleasure potency known as Hladini Shakti.
In the course of His transcendental, loving affairs with Radharani and Her expansions (the gopis of Vrindavana), Krishna detects that She and the gopis are experiencing far more pleasure than He experiences. Being Rasaraja (the supreme enjoyer of loving relationships), He develops an intense desire to taste the pleasure that Radharani and Her associates are tasting, but He can’t do so as Krishna, because His psychology is fundamentally different from Hers. (He fulfills this desire by assuming Her role, as described below.) He is the direct enjoyer of transcendental sense gratification, whereas all His pure devotees (headed by Radharani) derive pleasure by gratifying His senses, rather than trying to gratify their own senses.
In the transcendental world, there is only one direct enjoyer, Krishna, and everyone else engages in gratifying Krishna’s senses. In the physical world, everyone (except for a pure devotee of Krishna) is interested in gratifying his/her own senses (or, occasionally, the senses of someone other than Krishna), whereas in the transcendental world, everyone is interested in gratifying Krishna’s senses. An example of sense gratification is eating. In the transcendental world, everyone has a transcendental body, so no one needs to eat, but Krishna likes to eat, and pure devotees there make elaborate arrangements to offer Krishna transcendental, tasty preparations. The reason we are in the physical world is we want to gratify our own senses instead of gratifying Krishna’s senses. We were originally in the transcendental world, but we felt uncomfortable with gratifying Krishna’s senses, which is why we came to the physical world. We remain in the physical world as long as we desire to gratify our own senses and not Krishna’s senses. Since gratifying Krishna’s senses is inherently more satisfying than gratifying our own senses, ultimately everyone in the physical world gets tired of trying to gratify his/her own senses and becomes interested in gratifying Krishna’s senses. Srimati Radharani is the most expert of all pure devotees in gratifying Krishna’s senses. The amazing thing is that She enjoys much more than Krishna although She has no intention to enjoy: She simply desires to increase Krishna’s pleasure. A pure devotee enjoys much more than Krishna simply by trying to please Krishna.
When Krishna detects that His pure devotees, especially Radharani and Her associates, are enjoying far more than He does, He becomes eager to experience what they are experiencing. Thus, Krishna takes a special form, known as Sri Caitanya Mahaprabhu, to experience the ecstatic mood of Srimati Radharani. The book Caitanya Caritamrta describes the wonderful pastimes and teachings of Lord Caitanya.
The greatest secret of all time is that we can experience the highest pleasure, even more than what God Himself experiences, simply by shifting our psychology from endeavoring to gratify our own senses to gratifying Krishna’s senses. When we think carefully about what it means to be God and how intense His enjoyment must be, it is clear that no activity can yield more pleasure for the performer than becoming a pure devotee of Krishna.
The process for becoming a pure devotee of Krishna is known as bhakti yoga. Krishna arranges that there are always at least a few pure devotees in the physical world to teach people in general how to revive their relationship with Krishna. The first business of one who is serious about experiencing ecstatic love for Krishna is to find such a pure devotee. The characteristics of such pure devotees are clearly described in Vaisnava literature: they are always engaged in hearing and chanting about Krishna’s name, form, qualities and pastimes. They do not engage in hearing and chanting about anything else. Of course, hearing and chanting about Krishna means also hearing and chanting about Krishna’s pure devotees, since Krishna is always engaged in ecstatic, loving affairs with His pure devotees. Krishna is never alone. He is always engaged with His pure devotees. In fact, Krishna is more pleased when we glorify His pure devotees than when we glorify Him. Krishna is not very attached to having people glorify Him. He prefers that people glorify, worship and serve His pure devotees. Krishna Himself loves to serve, worship and glorify His pure devotees, and He is very pleased when people in general also do this.
The fastest way to get Krishna’s attention is to serve His pure devotees. When you sincerely serve a pure devotee, Krishna showers His mercy on you, which means you realize that you are inherently different from your physical body, you are freed from the desire to gratify the senses of your physical body, and you begin to experience transcendental ecstasy by glorifying Krishna and His pure devotees. Thus, the first, last and ultimate business in bhakti yoga is to dedicate your life to serving a pure devotee. This is the key to your entrance into the transcendental world, which you can experience even in the physical world if you are serious about bhakti yoga.

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