The body of Kṛiṣhṇa is all of eternity, knowledge and bliss. Its unique spiritual power has three aspects; the aspect of bliss, the aspect of eternal existence, and the aspect of perception, which can also admit the term of knowledge. The transcendental power by which God, the Supreme Person, maintains his existence is called sandhinī. That by which He has knowledge of his own person and by which again He allows others to know him is called samvit. Finally, that by which He possesses and confers on his devotee transcendent bliss is called hlādinī. The total manifestation of these powers is called viśuddha-sattva.

This level of spiritual variety is revealed even in the material world when the Lord appears there. Thus, its entertainment and events are not material. They are on the pure transcendental level. Anyone who grasps the transcendental nature of the Lord's advent, deeds and disappearance qualifies to be freed from material bondage after leaving his body. He can then enter the spiritual realm and, there, taste the company of the Supreme Lord through exchanges governed by the power of pleasure. Material virtue, soiled by passion and ignorance, is called mixed virtue. On the other hand, no material trait comes to sully the transcendental diversity of pure virtue. The latter thus offers the atmosphere required to apprehend the Lord and his absolute diversions. Spiritual variety is eternally independent of any material condition and is identical with God, since both are absolute. The Lord and His devotees simultaneously perceive the power of pleasure through the power of perception. The three attributes of material nature; virtue, passion, ignorance exert their control over the conditioned soul, but the Lord never comes under their influence, as corroborated directly and indirectly by all the Vedic writings.

Kriṣhṇa Himself said: Material influences (virtue, passion and ignorance) touch conditioned souls, but never reach Me, God, the Supreme Person.

The Viṣṇu Purāṇa (sacred book) confirms this: Viṣṇu, the Supreme Lord, is beyond the three attributes of nature (virtue, passion and ignorance). There is no material attribute in Him. May Narayaṇa, this original person, fully seated in transcendence, be satisfied with us.

In their unmanifest state, the attributes and modes of influence of material nature are virtue. When their action is exteriorized in the production of the diversities linked to material existence, it is said that they proceed from passion. And in the absence of activity and variety, then they arise from ignorance. In other words, the disposition to reflect belongs to virtue, activity to passion, and inertia to ignorance. However, beyond these various manifestations of material nature lies pure virtue. When it is dominated by existential power, we perceive it as transcendental knowledge, dominated by the power of pleasure, and we then perceive it as the most intimate love for God there is. Pure virtue, the simultaneous and unique manifestation of these three influences, is the main characteristic of the kingdom of God.