the various functions of the material nature.], who overwhelm its devotees. These same looks, accompanied by affectionate smiles, abound in grace.
Similarly, the spiritualist must meditate on the kindly smile of the Lord, Sri Hari (one of the countless names of the Lord, and plenary emanation of Krishna), that smile which, for all who bow before Him, dries the ocean of tears from the most intense pains. He must still meditate on his arched eyebrows that manifest his internal power in order to charm the god of pleasure for the good of the wise.
With a devotion steeped in love and affection, the spiritualist must meditate from the depths of his heart on the laughter of Sri Visnu; this laughter is so captivating that one can easily meditate on him, and when the Supreme Lord laughs thus, one can then see his little teeth, like jasmine buds tinged with pink by the splendor of her lips. Having dedicated his mind to this meditation, the spiritualist must no longer desire to see anything else.
By following this path, the spiritualist gradually develops a pure love for the Sovereign Lord, Sri Hari. In the course of his progress on the path of devotional service, the hairs of his body come to rise under the effect of extreme joy, and he is bathed in a constant stream of tears caused by his intense love. Gradually, even his mind, which he used to attract the Lord just as one attracts a fish to a hook, renounces all material activity.
When the mind is thus perfectly free from all material filth and detached from any material purpose, it becomes like the flame of a lamp. He then truly unites himself with the mind of the Supreme Lord, and can be perceived as One with Him, being freed from the flood of combined material influences.
From then on situated at the highest spiritual level, the mind is cut off from all material reaction and establishes itself in its own glory, beyond any material conception of happiness and unhappiness. At that moment, the spiritualist realizes the truth of his relationship with God, the Supreme Personality of Godhead. He discovers that the joys and sorrows attributed to his own being, as well as their interactions, are in fact the only false ego, which is a product of ignorance.
Because it has regained its real identity, the perfectly realized soul is not aware of how the material body moves or acts, nor is a drunk man really aware of whether or not he is clothed.
The Sovereign Lord in person now takes charge of the body as well as the senses of a liberated spiritualist, so that his functions are maintained until his destiny is fulfilled. The liberated saint, who has awakened to his natural and eternal position and is thus established in samadhi [ecstasy, full absorption in meditation on the Supreme Person], the highest level of perfection of yoga, no longer sees the products of his material body as his own. He therefore holds the activities of this body as manifestations of a dream.