So when we speak of a living entity, we must see the body and the mind as two outward coverings, two layers of paraphernalia—and the living force or spirit soul as the chief, central figure. The outward coverings are temporary arrangements, and therefore everything dependent on the outward covering is also a temporary arrangement. Happiness or distress perceived in relation with the temporary arrangement of the body and mind is also temporary. Thus, in Bhagavad-gītā the Personality of Godhead, Śrī Kṛṣṇa, says, "O son of Kuntī! All forms of happiness or distress, such as winter cold or summer heat, are due to material sense perception only. They come and go according to the laws of nature, and they are therefore to be tolerated without our being disturbed. One who is not disturbed by all these comings and goings of temporary happiness and distress—he alone becomes a fit person to attain eternal life."
But at the present stage of our existence, it is difficult to be unaffected by the temporary happiness and distress pertaining to the body and mind. Nor is it possible at present to assert that we are unidentified with the body and mind. Therefore, in our present state of existence, there is no possibility of our being indifferent in these matters of material happiness and distress. Thus, acquiring transcendental knowledge does not mean that we become indifferent to our present state of affairs, but it means that we should not be overwhelmed by the coming and going of happiness and distress.
We must know the nature of those temporary states of material happiness and distress. It would be sheer stupidity to ignore them, or to remain indifferent in matters concerning the spirit soul, around which the material body and mind exist. In fact, if one is fortunate enough to understand the happiness and distress of the spirit soul and gets a taste for transcendental knowledge, then he will be indifferent to the happiness and distress of the body and mind and will relish a transcendental peace eternal, even in the midst of worldly happiness and distress. Real peace can be obtained only in that transcendental stage of existence. That is the state of real contentment. If, after a long time, somebody embarks on a homeward journey, the pleasure of being homeward—bound diminishes the accompanying distress of the journey. The inconveniences of traveling become subordinate to the pleasure of heading homeward.
Sense perception is the cause of feeling all sorts of happiness and distress. Form, taste, odor, sound, and touch are different sense perceptions, which render happiness or distress in cooperation with the mind. In winter, bathing in cold water gives us pain, but in summer, the same cold water gives us pleasure. In winter, fire gives us pleasure and warmth, but in summer, the same fire gives us distress. Thus, neither fire nor water has any intrinsic power to give us happiness or distress, but they appear to us as agents of happiness or distress, according to our mode of sense perception in various circumstances. Therefore, everything that exists in the world is neither an object of happiness nor an object of distress; everything is simply subjective—that is, subject to our sense perceptions as they relate to our processes of thinking, feeling, and willing.
But such temporary sensations of happiness and distress, pertaining to the act of thinking, feeling, and willing under a false ego, are eternally different from the spirit soul and are therefore "unreal reality." Whatever advancement of knowledge, whether in art or science, that has been made by mundane scholars without reference to the eternal spirit soul is but a manifestation of the illusory modes of nature that encompass and limit the material body and mind.