Three Parts of Vedic Knowledge

Knowledge presented in the Vedas is a science

Science is defined as a targeted and methodical exploration of a sphere of reality, based on verifiable results. In other words, science makes claims about the reality surrounding us and can substantiate those claims with experiments. Unfortunately, even modern science increasingly makes claims whose validity it cannot substantiate with real experiments due to excessive resources required or non-existent methodology. Computer modeling is increasingly resorted to. But this method only imitates a certain part of reality and not always correctly.

Be that as it may, scientific knowledge is opposed to blind faith. Without getting into disputes about what is science and what is faith, we will only say that the knowledge presented in the Vedas should be called a science because it meets the requirements set for science: the Vedas provide detailed information about many areas of reality, this information is explored in detail, substantiated in the Upanishadic texts, and detailed methodologies are provided on how to achieve the research result. Also, examples are provided showing that the results are repeatable.

Here one might object that the Vedas focus heavily on things that are traditionally assigned to the realm of faith rather than science.

To this we can reply by stating that modern science also explores areas that border on the unknown and faith. The very nature of science as a phenomenon of human cognition is striving into unknown or difficult-to-know spaces. Unfortunately, scientists themselves are not always brave enough to penetrate deep into these spaces. Such branches of science as psychology, history, aesthetics, philosophy hardly operate with scientific facts, more with hypotheses, which are nothing but a fact of faith. Even branches of science from which we expect greater precision and argumentation often cannot boast of this, although called branches of science by serious authorities. The best example of this is Darwin's theory of evolution. Although there is no data confirming it and an abundance of data refuting it, biological science nevertheless acts against its innovative nature by clinging to this hypothesis, which is based only on the paradigm of scientific faith.

Another example of the scientific faith paradigm is the approach to the phenomenon of consciousness. Although every person, even a scientist, knows that they have consciousness, i.e., the power to perceive the environment and themselves, scientifically this phenomenon does not exist. In other words, a scientist studying consciousness must deny its existence, having not found signs of its existence by scientific methods, and at the same time, as a person, realizing that they themselves have consciousness.

These paradoxes suggest the thought that modern science, fearing to find itself in the realm of faith, does not perform the function traditionally assigned to it. Meanwhile, the Vedas fearlessly explore phenomena that rationalist-believing scientists differ so much. Although a scientist afraid to look in this direction will loudly shout that this is only a realm of faith, a Vedic scientist asks the majority of their questions precisely about these phenomena of consciousness and personality. Summarizing what has been stated, we will say that the Vedic scientist boldly goes where the empirical scientist dares not set foot. Because of their courage, the Vedic scientist will be called unscientific by the empiricist.

Here we come to another important question:

What knowledge has the greatest value?

One of the vocations of science is to classify objects and phenomena of reality. Only the ignorant and sectarians can argue that all areas of human knowledge are equally important or that only the area of one scientific sect is important. They claim that fundamental physical research is just as important as paleontology, history, psychology. An intelligent person, however, will immediately decide that depending on the objects of knowledge, higher and lower levels of knowledge can be distinguished.

Let's try to grade the levels of knowledge:

1. Lowest, of course, will be the knowledge of inanimate nature. Even a child is able to distinguish that inanimate matter is less valuable than any living creature. The study of physical and chemical phenomena, although of great importance for our material prosperity, as already noted, contributes little to our feeling of happiness.
2. Higher should be the knowledge of living nature. Any living organism, composed of the same physical elements as inanimate nature, is undoubtedly a much more complex and better organized system. Biological sciences would fall into this category.
3. Higher living organisms tend to organize into communities. Humanity is an example of the most complexly organized community. Undoubtedly, sciences studying societal, social structures among both humans and animals are in a higher position.
4. It is an undeniable fact that social structures are intended to satisfy not only man's physical needs but even more so psychological ones. Of all life forms, man especially feels a strong need to express himself as a psychological personality. We feel a strong need to create, to be understood, appreciated, sometimes so strong that the help of a psychologist is needed. He must be a scientist, that is, know the psychological needs of the personality. Society depends on psychology, therefore the science studying the personality is in a higher position than those mentioned. Unfortunately, the science of psychology already borders on faith. An example could be Freudianism and several modern theories like behaviorism. It must also be added that psychology studies more how a person expresses himself, than how a person perceives himself.
5. The science of consciousness studies precisely how a person perceives himself. Since this branch of science is very poorly related to physics and even biology, physicists will probably shout loudest that the science of consciousness is faith. It must be said that in the West this field of science is completely undeveloped. It is different in the East, where the Vedas and Buddhism focus most of their attention precisely on the study of phenomena of consciousness.

Can everyone understand everything?

Speaking of these categories of knowledge, it is important to mention that different objects of knowledge will be unequally accessible to various researchers. A person looking at the stars with the naked eye will not have such opportunities to perceive what it is as an astronomer using a telescope. The result of his research will depend on the tools available to the scientist. One of the most important tools for knowledge is the mind of the knower. This means that a scientist's success in one or another field of knowledge will depend on his mind, and if even more generally, on the quality of his existence. We mentioned that the status of science in the outlined gradation depends on the object of knowledge. Now it can be added that the choice of the object of knowledge depends on the purity of the knower's being, on the quality of his life. Just as complex methodologies are needed when performing complex research, so too when studying phenomena of consciousness, it is not enough to arm oneself with physical devices and then claim that it does not exist at all.

From these statements, several questions arise immediately:

1. Does one truth exist, i.e., one reality on which all other aspects of reality depend?
2. Is reality completely subjective, which means that scientific knowledge of it is impossible?
3. If Absolute reality, Absolute truth, exists, is it conscious?
4. Is it possible to know it?
5. What is the methodology for knowing the Absolute Truth?
6. Will the knowledge of the Absolute Truth affect the knower in any way, change his own being?

All these questions have the greatest scientific importance, although to someone it may appear that they belong to the realm of faith. To dispel doubts, let's ask the question:

What does Vedic science study about consciousness?

Sometimes we hear the objection that spiritual science cannot exist because we do not know if spirit is real. Here it must be mentioned that any (even empirical) branch of science is based on one non-empirical assumption: the world is real and real objects exist in it which can be known. This assumption itself cannot be confirmed by any methods, therefore since the times of Aristotle it is accepted as an obvious, self-evident, natural self-explanatory conclusion. In other words, the empirical scientist believes that the world is real because he sees and feels what he calls the world, this gives meaning to his knowledge. It could be said that the Vedic scientist knows that the spiritual world is real because with purified senses and intellect he sees and feels the spiritual world, perceives his being in it.

Let's explore what any science examines. Without delving too long, we will discover that any science, as a field of knowledge, studies objects of reality and interactions between them. Physics studies the four great interactions between physical objects. Social science studies interaction between individuals and groups of society. In Sanskrit terminology, interaction is called by the word sambandha.

In Vedic terminology, science is called by the word vidya – that is scientific knowledge. Vedya means the object of knowledge. The process of knowledge or the methodology of knowledge is called jnana (Sanskrit: jñāna). Not just any process of knowledge has the same qualitative and quantitative value. Furthermore, knowledge acquired at one level will not necessarily be useful at a higher level. In fact, knowledge acquired at a previous level may seem very insignificant, lower, and even harmful to current activity. However, there exists a final level of knowledge, upon reaching which there is no longer a possibility of degradation. All knowledge accumulated until then then appears worthless. A person seeking internal perfection must strive for this final level of knowledge and only this knowledge is called sambandha jnana – (knowledge that gathers into one all aspects of reality).

The Vedas distinguish five categories of knowledge processes, which cover a little more than the levels of knowledge outlined above:

1. Indriyartha jnana – knowledge whose goal is sense gratification.
   Material senses collect information about the surrounding world and transmit it to the mind in the form of nerve impulses. The mind's (internal sense's) first tendency is to collect ideas about the surrounding world. The second tendency is to store these ideas in memory. The third tendency is to mix and separate these ideas. Thus arise the functions of imagination and deliberation. The fourth tendency is to recognize groups or classes of ideas, and by classifying them, make these ideas more manageable. With the help of deliberation, these groups can be accepted or rejected. Thanks to the fifth tendency of the mind, logical meaning arises from properly grouped ideas, and this is called yukti – logic or reasoning. Only thanks to this yukti have all kinds of psychological and material sciences arisen. Since this yukti is a tendency of the mind, it cannot evaluate reality that lies beyond the mind or material words.

2. Naitika jnana – moral knowledge.
   Consistent thoughts about what is favorable and what is unfavorable, also utilizing indriyartha jnana, gives rise to naitika jnana – moral knowledge. Attraction to things that are pleasing to the mind, and aversion to things that are unpleasant is the object of this knowledge. If we consider the operation of mental functions, all niti-shastras (textbooks of morality), which are based on yukti (logic and reasoning), are actually based only on imagination. This knowledge provides instructions on how to develop sense gratification and refrain from anger or hatred toward those things that hinder sense gratification. Since human nature has higher aspirations, merely naitika jnana does not satisfy man's internal needs. Naitika jnana, focusing on things like the development of body, mind, and society, presents ideas about justice and sin. However, naitika jnana completely stays silent about the Supreme Absolute Reality.

3. Ishvara jnana – knowledge of the Supreme Controller, God.
   The thinking part of humanity, having examined the structure of all living beings on earth, deliberating on their interrelationships, appropriate behavior for various strata of society, cooperation among all strata in order to satisfy all needs, and discussing progressive development, decided that this world could not have started to exist on its own. Rather, everything arose from one reality, which itself is conscious and therefore technically called jnana-svarupa-tattva (reality whose nature is consciousness). This reality is worshiped all over the world, it is omnipotent and we must bow to it with sincere gratitude. Then, satisfied with us, this Reality will create all conditions for our sense gratification. On the other hand, there are those who have a completely different outlook on this omnipotent Purusha (Person of God). They believe that being of a noble and generous nature, he created all kinds of opportunities for our pleasures. This supreme person expects nothing from us for this, so there is no purpose in worshiping him either. There are also those like saishvaravadis (theists), who claim that by performing his duties a person will achieve a state of happiness, heaven, and by performing activities not meant for him, he will fall into hell. Such kind of knowledge can only partially be called knowledge of reality, but essentially it is mixed with karma (seeking results). Nevertheless, even such ishvara-jnana cannot show us our own true nature (nitya-siddha-svarupa).

4. Brahma jnana – knowledge of the impersonal One.
   A person who is not satisfied with the aforementioned ishvara-jnana is again forced to use his logic (yukti) to seek even higher knowledge. However, this time he reaches the highest point of his reasoning. His thinking, feeling constant pressure from the mind but finding no other way out, finally gives birth to the concept of negation (na iti, na iti – not this, not this), and he then resorts to indirect statements of Vedanta (lakshana-vritti). In reality, the Supreme Absolute Being has such characteristics as form, variety, qualities, etc. However, relying on logic (yukti), which is stimulated by the mind's impulses, arises the idea of formless, variety-less, quality-less and indivisible Being. The result of Brahma-jnana in the form of undifferentiated reality arises from logic that has enlisted the help of imagination, anadhikara (disqualification).

5. Shuddha jnana – pure knowledge.
   With the help of the aforementioned knowledge processes, ordinary people hope to achieve the highest perception of reality (pareshanubhuti). However, pareshanubhuti is far beyond such knowledge. This was substantiated above. Here a question may arise: Is such perception even possible? And secondly: if it is possible, then by what means can it be achieved? The answer to the first question: undoubtedly possible. To the second question, Krishna personally answers in the "Bhagavad-gita": "To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me." (BG 10.10)
   Shuddha-jnana – pure knowledge – can awaken only in him who has renounced all personal desires and efforts (except the desire to serve Krishna), karma, and the four types of jnana mentioned above. At that time the jiva (soul) understands that "by my nature I am a servant of God and my only function is to serve Him." Having such pure knowledge (shuddha-jnana), those who are constantly engaged in worship of God (Bhagavan-bhajana) with attachment (priti), acquire from the sun of the Supreme Personality of Godhead (purusha) a ray of light in the form of eternal buddhi yoga. Only through this ray of light from the supreme sun can one acquire the understanding of absolute reality – pareshanubhuti.

Western and Vedic Philosophy

It just so happened that in the Western world, science only relatively recently began to think about its possibilities and nature. This is called introspection – a look into oneself. Philosophy is precisely the field of knowledge that examines the possibilities of knowing, methods of knowledge, and categories. Western philosophy is divided into four branches:

1. Gnoseology [Gr. gnosis (gen. gnoseos) – knowledge + logy] theory of knowledge or otherwise epistemology – [Gr. episteme – knowledge, understanding] – the branch of philosophy studying the possibilities and methods of knowledge.
2. Ontology [Gr. on (gen. ontos) – existing + logy] – the branch of philosophy about being, existence, trying to distinguish reality from appearance.
3. Ethics [Lat. ethica < Gr. ethos – custom, habit, character] – the branch of philosophy studying human behavior and its motivations, what is a human being and what encourages him to desire, strive, behave.
4. Metaphysics [Gr. (ta) meta (ta) physika – that which follows physics; this is how Aristotle's works that appeared after his "Physics" were named] – the branch of philosophy studying the possibilities of transcendence or the non-empirical supersensible (unknowable) world.

Although such a clear division appeared in Western philosophy quite recently, in Vedic philosophy it has existed for a long time. Madhvacharya was the first to speak about this as early as the 11th century.

1. Epistemology was dealt with by the nyaya philosophical school, which establishes methods of knowledge (prameya) and objects of knowledge (pramana). Nyaya also explores criteria for correct and incorrect knowledge.
2. Ontology – about being, reality, and interactions of aspects of reality is spoken of by sambandha jnana.
3. About ethics or principles of human behavior and motivation speaks abhideya jnana.
4. About metaphysics or transcendence speaks prayojana jnana.

Sambandha – Relationship

Sambandha means that which connects together. Sambandha jnana is knowledge a) that connects with the object of knowledge, b) knowledge about the connection or interactions between objects of knowledge.

In the first (a) case, it must be said that a person can know only what is important to him. Important, of course, is that which is somehow related to the knower. The average person does not bother with black holes or quasars because he does not know if it is somehow related to him. We pay attention to those questions of political, social, scientific life that are directly or indirectly related to our life, or quality of life. Any knowledge is fruitful only when we realize how it is related to us. This is called sambandha.

Another meaning (b) of the word sambandha jnana is knowledge about interactions and connections between objects. As we already mentioned, higher levels of knowledge depend on the knower. A very clean consciousness is needed to perceive different aspects of reality and the interaction between them. From the point of view of Indian philosophy, there is one factor that hinders such knowledge – it is Maya – God's power of illusion, by means of which living beings in the material world are controlled. This control is by no means imposed on the living being. Rather, it is its own choice. For those who have chosen the lowest level of existence, certain areas of knowledge will be precisely hidden by this illusory power. Their value system (their belief) encourages such a choice. God, by providing tools (in this case the power of illusion), only implements the soul's freedom of choice. Accordingly, a person who has chosen the Supreme Reality as the goal of knowledge and methodically seeks to know It, will purify his being from Maya and acquire shuddha jnana – pure knowledge. Only such a person will be able to perceive different aspects of reality (tattvas) and interactions between them (sambandha). Without having the opportunity to perceive sambandha jnana by our own efforts (due to our impure being), we can only rely (trust) on sages to whom these truths have been revealed. One can argue that this is faith, but just as we only believe that people have gone to space, until we encounter it directly ourselves. Material science has put forward the most claims, most of which people will never be able to verify. In this way, material science demands the greatest faith from its followers.

Again, sages who see the truth (tattva darshi) have determined that there exist three aspects of reality:

• Ishvara – God
• Jiva – soul
• Prakriti – nature

All these three aspects are related to each other by interactions.

• Interaction between God and the soul is called bhakti – connection of love with devotion
• Interaction between God and the world is called kala – time
• Interaction between the soul and the world is called karma – activity.

Every object existing in reality (vastu) has its nature svabhava, arising from internal construction (ghatana), and manifesting in qualities (guna) and functions (dharma). To understand interactions between objects of reality (vastu), especially important is the word dharma, arising from the verb root "dhri" – to hold. Dharma is that which maintains the object's position in relation to the environment. Water's dharma is liquidity, sugar's dharma is sweetness. These functions are innate and manifest automatically. They do not need to be learned or somehow induced. When encountering an external force, a vastu can experience transformation (vikara) and then its internal nature is transformed. This altered nature is called nisarga. Examples: water is frozen, and sugar is burned. That which maintains the living being's interaction with God is called sanatana dharma – eternal function. Under the influence of the external force maya, the living being's internal nature changes and it receives an imposed nature – nisarga. This nisarga has characteristics of dharma, it maintains our position in relation to the world, society, religion etc. Thanks to nisarga living beings engage in karma, jnana – speculative knowledge, or yoga, in order to acquire mystic abilities.

All living beings have the same nature and the same dharma, which is called jaiva-dharma. Just as water's dharma is characteristic of all water in the universe, so too jaiva-dharma, the function of living beings maintaining their interaction with the Absolute Reality is strictly the same, regardless of the living being's occupation, place of residence or beliefs. All these external factors, actually factors of Maya, contribute to the uniqueness of nisarga – acquired or transformed nature. Therefore we see that in the world of Maya there is such a variety of religions, beliefs, convictions. All this has nothing to do with the real nature of the living being. Having shaken off the influence of the external force (Maya), the living being (jiva) can again regain its true nature – sanatana-dharma. This dharma or function of hers is loving service to God, creating an individual and wonderfully beautiful interaction. The true nature of the living being reveals itself only then. Only then does its knowledge become objective.

Knowledge of these three aspects of reality (God, soul, and world) and interactions between them is called sambandha jnana (knowledge that gathers into one all aspects of reality). Although sambandha jnana is a field of science, thanks to people's anadhikara (disqualification) in many communities of the world it has become a matter of religious faith. In other words, due to the contamination of being, people do not have the opportunity to verify these truths practically and can either believe in them or not. However, regardless of the level of society and the prevailing religion in society, understanding of the existing connections between God, soul, and world in one form or another exists in all religions of the world.

Abhideya – Practice or Methodology

Every science seeking to know a sphere of reality provides a methodology of knowledge. For those exploring phenomena of consciousness, soul, or God, which point respectively to a higher and highest reality, a methodology is undoubtedly also needed. The attempt of blind scientists to see God or determine his location by launching space satellites is more than childish. Experiments of the soul require strict conditions, such as the purity of the researcher. The Vedas state that he who has purified his consciousness from all material impurities, already sees the Supersoul – God. Therefore, the methodology proposed by the Vedas is quite simple, and at the same time complex – atma vishuddha – purification of being. Upon purifying one's being, transcendence will automatically open before one's eyes. This methodology is based on a simple fact: God does not hide from us, therefore no means are needed to see Him. It is we who hide from Him under various veils of illusion. Not seeing, or rather even ignoring God, we also think that He does not see us either. Vedic literature, and especially "Bhagavad-gita", provides many methodologies for purifying being. All these methodologies can be called by one word – yoga. The word yoga comes from the Sanskrit verb root yuj – to yoke, to connect. A process or factor creating a connection between two objects is called by the word yoga. Practice, thanks to which a connection with God is established (or rather – restored), is called yoga. Yoga begins with methodologies calming the mind agitated by illusion, because as Krishna says in "Bhagavad-gita", without peace of mind knowledge is impossible, and also happiness is unattainable. There exist various methodologies to calm the mind and achieve higher aspects of being, but among all these methodologies, bhakti yoga is considered the best because it helps to achieve and perceive the highest aspects of reality (BG.18.55), while other yoga methodologies are forced to stop somewhere lower.

Bhakti yoga helps to shake off the imposed nature nisarga and restore one's eternal function – sanatana dharma. This sanatana dharma – the soul's eternal function is described in "Chaitanya Charitamrita":

ekale īśvara kṛṣṇa, āra saba bhṛtya

– The only controller is Krishna, all others are His servants.

CC.Mad.20.108 says:

jīvera ‘svarūpa’ haya—kṛṣṇera ‘nitya-dāsa’
kṛṣṇera ‘taṭasthā-śakti’ ‘bhedābheda-prakāśa’

"The living entity's eternal nature is to be the eternal servant of Krishna. It is the marginal energy of Krishna and at the same time is identical to and different from the Lord."

So, when the living being understands that it is an eternal servant of Krishna, it undertakes practice. Every religion also outlines religious practice. Often this practice is called religion. An example can be given with a glass filled with milk. Glasses can be of different colors, but the whole essence is not in the glass, but in the milk. So devotional service is the means to achieve a connection with God – sambandha. Abhideya means means.

Prayojana – Absolute Necessity or Goal

Any knowledge is not an end in itself. Modern, especially fundamental sciences try not to think about the practical application of their discoveries (this distinguishes fundamental sciences from practical ones). Nevertheless, the vast majority of people seek to change their quality of life through knowledge. For example, students study to get a good job and create life comforts. A person who sets spiritual goals for himself also hopes to change the quality of his life to a spiritual one with the help of knowledge. The perception of how the quality of our being will change is called prayojana jnana. Undoubtedly, a person before starting spiritual practice must know what awaits him, how his life will change, how his personality will change. It may happen that a person likes a certain philosophy, but for one reason or another he is not attracted to the goal proposed by this philosophy. He must know about this in advance. Otherwise, we would consider this a limitation of free will. Some pseudo-spiritual schools do just that. They offer people philosophy, practice, but keep silent about the goal. Gaudiya Vaishnava philosophy states that the highest vocation of every soul is to live in a loving relationship with Krishna – the ocean of all most wonderful relationships. This gives our being the quality of happiness and fulfillment.

Prayojana means "need" or absolute necessity, that which is sought, or without which we cannot live or be fulfilled. The greatest need for people, as explained by Chaitanya Mahāprabhu, is love for God – prema pum-artho mahan.

All these three things (sambandha, abhideya, prayojana), as far as it is important to Gaudiya Vaishnavas, were defined by Chaitanya Mahāprabhu in CC.Mad.20.124:

veda-śāstra kahe—’sambandha’, ‘abhidheya’, ‘prayojana’
‘kṛṣṇa’—prāpya sambandha, ‘bhakti’—prāptyera sādhana

"Vedic literature gives information about the living being's eternal relationship with Krishna, which is called sambandha. The living being's understanding of this relationship and acting accordingly is called abhideya. Returning home, back to Godhead, is the ultimate goal of life and is called prayojana."

CC.Mad.20.125:

abhidheya-nāma ‘bhakti’, ‘prema’—prayojana
puruṣārtha-śiromaṇi prema mahā-dhana

Devotional service, or sensory activity to satisfy the Lord, is called abhideya, because it can develop original love for God, which is the goal of life. This goal is the most important thing and the greatest treasure. In this way, a person attains the platform of transcendental loving service to the Lord.

Love for God

Love – this is a concept from the spiritual world. The word love can be used only when speaking about relationships with the Supreme Personality of Godhead. This concept does not fit the material world. That which in the material world is called love is nothing but lust. The gap between love and lust is no smaller than between gold and iron. The word love indicates a connection based on sacrifice and selflessness. Although sometimes we see phenomena very similar to love in relationships between man and woman or between friends, having analyzed these relationships we will understand that inevitably lurking in them is at least a tiny desire to experience pleasure from these relationships.

Pure love for God can awaken under two conditions: ecstasy and the causeless mercy of the Supreme Personality of Godhead Himself.

Appendix: Three Main Deities of Vrindavana

The process of acquiring love for God is completely controlled by God Himself, therefore this thing is not so cheap. Our understanding, our achievements, and the goal itself depend on Krishna, therefore a person who wants to understand the goal of his life and achieve it must worship Krishna, who gives us knowledge about Himself and about ourselves. He allows us to serve Him and teaches how to serve, and also gives us the highest perfection of life – Love for Him. There are three prayers that glorify the Lord in these three aspects:

Madana Mohana – helps to overcome illusion and represents knowledge – sambandha. In performing devotional service our first business is to know Krishna and our relationship with Him. To know Krishna – means to know oneself, and to know oneself means to know one's relationship with Krishna. This relationship can be achieved by worshiping the Deity of Madana Mohana. In the beginning we are all misguided by our material desires and illusion. Pangoh means one who cannot move himself, and manda-mateh refers to one whose intellect is destroyed by insatiable desires. For such misguided people the best way out is not to worship demigods or seek material result, but to surrender to the Supreme. This is the best way out. One must bow to Madana Mohana so that He destroys our attachments to material sense gratification. Such worship is therefore important for neophyte devotees.

If a person wants to worship Krishna with strong attachment, then he begins to worship Govinda on the platform of transcendental service. Govinda is the source of all pleasures. Govinda – engages the senses in devotional service and gives a taste for devotional service, thus representing abhideya. This is the functional Deity. Govinda always lives in Vrindavana and never leaves it. Such same Vrindavana is in the spiritual sky, therefore when Krishna descends from the spiritual sky, He brings with Him also Vrindavana together with devotees and the whole environment. In Vrindavana always live many of the Lord's devotees and associates, who try in every way to serve Lord Govinda. Krishna with Radha lives in Vrindavana and everyone serves Them with love, thus satisfying their spiritual senses. By worshiping the Madana Mohana Deity, a person establishes the fact that "I am Your eternal servant", and by worshiping the Govinda Deity, the fact of service itself is established.

When by the mercy of Krishna and devotees devotional service reaches perfection, then the devotee can properly appreciate the worship of Gopijana-vallabha. Gopijana-vallabha is the Deity of pleasure of Vraja maidens. Gopinatha – gives the devotee rasa – pure and specific love for God and is the final fruit of devotional service. Gopinatha means master of the gopis. With the sounds of His flute He enchanted all the girls of Vrindavana and called them to the forest for the rasa dance. Lord Gopinatha enchants the hearts of His pure devotees who know nothing but their Lord, therefore he who worships the Gopinatha Deity acquires pure love for the Lord.

These three Deities of Vrindavana are especially dear to Gaudiya Vaishnavas. They were installed by the six Goswamis of Vrindavana, each Deity – by a different Goswami.

Example

Sambandha, abhideya and prayojana are compared to a wedding. At first, parents decide to marry their son. They choose a bride for him, then consult with her parents. When everything is agreed upon, then the wedding takes place. This is called sambandha – connection. However, marriage does not mean that after that the groom can say to the wife: Well, we are already husband and wife, we are married, now you can go home, and I to my home. No, a wedding means that husband and wife live together, and communicate. The husband's duty is to take care of the wife, protect her, the wife's duty, to protect the husband's health, cook for him, see that he is in a good mood etc. This is abhideya, or means of living together. But for what sake is all this done, what is the need. And the need is to have a son. This is prayojana – the goal. Husband and wife formed a marriage and live together in order to have children.

Just so is religion. We cannot say that it is important to know God. Nothing else matters. We cannot say that we have known God and already love Him. There must be practice, we must do something for Him. Only in this way will we achieve the fruit of our knowledge – love for God.