Read More. Socrates Read more. Plato Read more. Aristotle Read more. Augustine Read more. Origen Read more. Plotinus Read more. John Duns Scotus Read more. What does all powerful or all knowing really mean or feel like? And also about critical study of a particular knowledge.
For example philosophy of science or economics. They can be various views of science and in science. They can be various viewpoints of people who study economics about economics like Gandhian economics is a school of economic thought based on the socio-economic principles expounded by Indian leader Mohandas Gandhi or Keynesian economics derives from John Maynard Keynes an economist whose ideas have fundamentally affected the theory and practice of modern macroeconomics, and informed the economic policies of governments.
Or philosophy of religion. And from this definition philosophy is only consist of three branches, namely natural philosophy, moral philosophy, and metaphysical philosophy, that are accepted as composing this study.
Philosophy of religion is a branch of philosophy concerned with questions regarding religion, including the nature and existence of God, the examination of religious experience, analysis of religious vocabulary and texts, and the relationship of religion and science. From wikipedia not dictionary.
Well if you have any comment or reply or criticism to what i said above i will be glad. But now the question is What is the purpose of philosphy from Krsna Conscious perspective. That is really the treasure the answer to the purpose of philosophy from Krsna Conscios perspective i am after. I think you have covered the definition of philosophy and the idea of what it is quite well.
In Sanskrit a philosopher is called a jnani. It means thoughtful person. But it is all mental speculation as you have hinted at. And every jnani or philosopher has his own different idea.
So really all these philosophies created by imperfect persons are imperfect and are really useless in understanding Krishna. This platform of jnana is higher then the platform of karma.
And a jnani can by his philosophy ultimately come to understand the pointlessness of the material world and the futility of sense gratification. So the next step for a jnani is to become an impersonalist. Because they can come to the point of sensing some universal oneness, some great spirit.
And because they have deduced that individuality and form and activities in the material world are all ultimately sources of pain and suffering they naturally conclude that personality, individuality, form and activities must be absent in the spiritual existence. So philosophers can actually raise themselves off the material platform and onto the impersonal spiritual platform.
But they can not have any information about Krishna or the spiritual world because the spiritual world is avan manasa gocara, it is beyond the ability of the mind to imagine and beyond the ability of the senses to experience. So Krishna and the spiritual world are beyond the grasp of the philosophers.
The only way we can understand Krishna and the spiritual world is by hearing from a pure devotee of Krishna. There is no other way…. I started seriously reading Srila Prabhupada's books in Australia and by Srila Prabhupada had convinced me "Krishna is the Supreme Personality of Godhead" and "we should surrender to Krishna.
That's my life and full-time occupation now really. I like it more than anything I've ever experienced before. Srila Prabhupada's books are so amazing Even after reading them all many times they're still fresh and new. They are truly transcendental! That's it really. Now I'm just hankering to once again see the world chant Hare Krishna, dance and feast and float away in the ecstasy of Lord Caitanya's Sankirtana movement as it did in Srila Prabhupada's physical presence.
Let the whole world drown in the ecstatic flood of love of Krishna! They are simultaneously one and different. This is the perfect philosophy of acintya-bhedbheda-tattva. Hayagrva: The Good of which Socrates speaks is different from sattva-gua. In The Republic, Socrates says that it is the Good which gives truth to the objects of knowledge and the very power of knowing to him who knows them.
He speaks of the Form of essential goodness as the cause of knowledge and truth. Although we may consider the Good to be an object of knowledge, it would be better if we regarded it as being beyond truth and knowledge and of higher value.
Both knowledge and truth are therefore to be regarded as like unto the Good, but it is incorrect to identify either with the Good. He believes that the Good must hold a higher place of honor.
Objects of knowledge derive their very being and reality from the Good, which is beyond being itself and surpasses it in dignity and power. Prabhupda: Sattva-gua, the mode of goodness, is a position from which we.
Knowledge cannot be received from the platform of passion and ignorance. If we hear about Ka, or God, we are gradually freed from the clutches of darkness and passion.
Then we can come to the platform of sattva-gua, and when we are perfectly situated there, we are beyond the lower modes. At the time loving service is established in the heart, the modes of passion [rajas], and ignorance [tamas], and lust and desire [kma], disappear from the heart. Then the devotee is established in goodness, and he becomes happy. The more we hear about Ka, the more we become purified.
Purification means freedom from the attacks of greed and passion. Then we can become happy. From the brahma-bhta platform, we can realize ourselves and then realize God. So before realizing the Supreme Good, we must first come to the platform of sattva-gua, goodness. Therefore we have regulations prohibiting illicit sex, meat eating, intoxication, and gambling.
Ultimately, we must transcend even the mode of goodness through bhakti. Then we become liberated, gradually develop love of God, and regain our original state.
Liberation is the permanent situation of the form of the living entity after giving up the changeable material gross and subtle bodies. Then we attain the state where my cannot touch us. If we keep in touch with Ka, my has no jurisdiction.
But those who have surrendered unto Me can easily cross beyond it. Hayagrva: Socrates taught a process of liberation comparable to that of dhyna-yoga. For him, liberation meant freedom from passion, and he approved the saying gnothi seauton"Know thyself. Prabhupda: Yes, that is a fact. Meditation means analyzing the self and searching for the Absolute Truth. That is described in the Vedic literatures: dhynvasthita-tad-gatena manas payanti ya yogina [SB.
Through meditation, the yog sees the Supreme Truth [Ka, or God] within himself. Ka is there. The yog consults with Ka, and Ka advises him. That is the relationship Ka has with the yog. Buddhi-yoga dadmyaham. When one is purified, he is always seeing Ka within himself. This is confirmed in Brahma-sahit: premjana-cchurita-bhakti-vilocanena santa sadaiva hdayeu vilokayanti yaymasundaram acintya-gua-svarpa govindam di-purua tam aha bhajmi "I worship the primeval Lord, Govinda, who is always seen by the devotee whose eyes are anointed with the pulp of love.
He is seen in His eternal form of ymasundara situated within the heart of the devotee. In this verse, the word syma means "blackish," but at the same time extraordinarily beautiful.
The word acintya means that He has unlimited qualities. Although He is situated everywhere, as Govinda He is always dancing in Vndvana with the gops. In Vndvana, Ka plays with His friends, and sometimes, acting as a naughty boy, teases His mother. These pastimes of the Supreme Person are described in rmad-Bhgavatam.
Is it possible for a person to be self-taught? That is, can self-knowledge be attained through meditation, or introspection? Prabhupda: Yes. Ordinarily, everyone thinks according to the bodily conception. If I begin to study the different parts of my body and seriously begin to consider what I am, I will gradually arrive at the study of the soul. If I ask myself, "Am I this hand? Rather, this is my hand. Through this method of self-study, any intelligent man can see that he is not the body.
This is the first lesson of Bhagavad-gt: dehino 'smin yath dehe kaumra yauvana jar tath dehntara-prptir dhras tatra na muhyati "As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change. Still, I am aware that I possessed such a body; therefore from this I can deduce that I am something other than the body.
I may rent an apartment, but I do not identify with it. The body may be mine, but I am not the body. By this kind of introspection, a man can teach himself the distinction between the body and the soul. As far as being completely self-taughtaccording to Bhagavad-gt and the Vedic conception, life is continuous. Since we are always acquiring experience, we cannot say that Socrates was self-taught.
Rather, in his previous lives he cultivated knowledge, and this knowledge is continuing. Otherwise, why is one man intelligent and another man ignorant?
This is due to continuity. Hayagrva: Socrates believed that through meditation, a person can attain knowledge, and through knowledge he can become virtuous. When he is virtuous, he acts in the right way, and by so doing, becomes happy. Therefore the enlightened man is meditative, knowledgeable, and virtuous. He is also happy because he acts properly. Prabhupda: Yes, that is confirmed in Bhagavad-gt: brahma-bhta prasanntm na ocati na kkati sama sarveu bhteu mad-bhakti labhate parm "One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful.
He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me. This is because he is properly situated. A person may labor a long time under some mistaken idea, but when he finally comes to the proper conclusion, he becomes very happy. He thinks, "Oh, what a fool I was, going on so long in such a mistaken way. Happiness means that you no longer have to think of attaining things.
For instance, Dhruva Mahrja told the Lord: Svmin ktrtho 'smi. I have seen my father, who was such a big materialist that even the demigods were afraid of him, destroyed by You within a second. Therefore I am not after these things. The karms, jns, and yogsare all hankering after something. The karms want material wealth, beautiful women and good positions. If one is not hankering for what one does not have, he is lamenting for what he has lost. The jns are also hankering, expecting to become one with God and merge into His existence.
The yogs are hankering after some magical powers to befool others into thinking that they have become God. In India, some yogs convince people that they can manufacture gold and fly in the sky, and foolish people believe them. Even if a yog can fly, there are many birds flying. What is the difference? If a person says that he can walk on water, thousands of fools will come to see him.
People will even pay ten rupees just to see a man bark like a dog, not thinking that there are many dogs barking anyway. In any case, people are always hankering and lamenting, but the devotee is fully satisfied in the service of the Lord. The devotee doesn't hanker for anything, nor does he lament. Hayagrva: Through jna, the path of meditation, it seems that Socrates realized Brahman. Could he also have realized Paramtm? Hayagrva: But what of the realization of Bhagvan, Ka?
I thought that Ka can be realized only through bhakti. Prabhupda: Yes, no one can enter into Ka's abode without being a purified bhakta. That is stated in Bhagavad-gt: bhakty mm abhijnti yvn ya csmi tattvata tato m tattvato jtv viate tad-anantaram "One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.
The personal abode of Ka is especially reserved for the bhaktas, and the jns, yogs, and karms cannot go there. Prabhupda: Yes, we should always be thinking of Ka. We should act in such a way that we have to think of Ka all the time. For instance, we are discussing the philosophy of Socrates in order to strengthen our Ka consciousness. Otherwise, we are not interested in criticizing or accepting anyone's philosophy.
Prabhupda: That is it. Without Ka consciousness, we remain on the mental platform. Being on the mental platform means hovering. On that platform, we. It is the business of the mind to accept this and reject that, but when we are fixed in Ka consciousness, we are no longer subjected to the mind's accepting and rejecting.
As soon as the mind wanders, we should immediately drag it back to concentrate on Ka. While chanting, our mind sometimes wanders far away, but when we become conscious of this, we should immediately bring the mind back to hear the sound vibration of Hare Ka. That is called yoga-abhys, the practice of yoga. We should not allow the mind to wander elsewhere. We should simply chant and hear. That is the best yoga system. Hayagrva: In addition to believing in the value of insight, or meditation, Socrates also believed that knowledge can be imparted from one person to another.
He therefore asserted the importance of a guru, which he himself was for many people. Sometimes, posing as an ignorant person, Socrates would question his disciples. He would not offer the answers but would try to draw them out of his disciples, a process known as the maieutic method.
He considered himself to be a kind of midwife drawing the truth from the repository of the soul. Prabhupda: This is similar to our method because we say that you must approach a guru in order to learn the truth. This is the instruction given in all the Vedic scriptures.
In Bhagavad-gt, Lord Ka Himself advises: tad viddhi praniptena paripranena sevay upadekyanti te jna jnina tattva-darina "Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth.
People say, "Can you show me God? This is possible by advanced devotion. As I have already explained: santa sadaiva hdayeu vilokayanti. The realized devotee is constantly seeing the Supreme Personality of Godhead, ymasundara. You can constantly see the Supreme Lord as Paramtm sitting within your heart, and you can take advice from Him. Ka also confirms this: buddhi-yoga dadmyaham. Therefore you have to control the activities of the senses and withdraw them from material engagement.
When your concentration is perfect, when your mind is focused on Paramtm, you always see Him. In Bhagavad-gt, Ka says: yoginm api sarve mad-gatenntartman raddhvn bhajate yo m sa me yuktatamo mata And of all yogs, the one with great faith who always abides in Me, thinks of Me within himself, and renders transcendental loving service to Mehe is the most intimately united with Me in yoga and is the highest of all. That is My opinion. That is perfection.
The process that Socrates used gave his disciples a good chance to develop their understanding. When a parent raises his child, he first of all takes his hand and teaches him how to walk.
Sometimes he gives the child freedom to walk on his own, although he may sometimes fall down. The father then encourages the child, saying, "Ah, you are doing very nicely.
Stand up again and walk. Sometimes, when a person comes to argue, the guru says, "All right, what do you consider important? An expert teacher knows how to capture a fool. First, let the fool go on and speak all sorts of nonsense. Then he can understand where he is having difficulty.
That is also a process. Prabhupda: That is very valuable. Without good association, we cannot develop Ka consciousness. Narottama Dsa hkura sings: Tdera caraa-sebi-bhakta-sane bs janame janame hoy ei abhil. This is my desire, life after life. Hayagrva: It has been said that Socrates's philosophy is primarily a philosophy. Jna, or knowledge in itself, is not sufficient. It must be applied, and must serve as a basis for activity. Prabhupda: Yes, ethics form the basic principle of purification.
We cannot be purified unless we know what is moral and what is immoral. Unfortunately, everything in this material world is more or less immoral, but we still have to distinguish between good and bad. Therefore we have regulative principles.
By following them, we can come to the spiritual platform and transcend the influence of the three modes of material nature. Passion is the binding force in the material world. In a prison, prisoners are sometimes shackled, and similarly, material nature provides the shackles of sex life to bind us to this material world.
This is the mode of rajas, passion. In Bhagavad-gt, Ka says: kma ea krodha ea rajogua-samudbhava mah-ano mah-ppm viddhy enam iha vairiam "It is lust only, Arjuna, which is born of contact with the material mode of passion and later transformed into wrath, and which is the all-devouring sinful enemy of this world. When our lusty desires are not fulfilled, we become angry [krodha]. All this binds us to the material world.
As stated in rmad-Bhgavatam: tad rajas-tamo-bhv kma-lobhdaya ca ye ceta etair anviddha sthita sattve prasdati "As soon as irrevocable loving service is established in the heart, the effects of nature's modes of passion and ignorance, such as lust, desire, and hankering, disappear from the heart. Then the devotee is established in goodness, and he becomes completely happy. Ethics provide a way to escape the clutches of greed and lust. Then we can come to the platform of goodness and from there attain the spiritual platform.
Hayagrva: Is meditation in itself sufficient to transcend these lower modes? If we seek the Supersoul within, our meditation is perfect. Prabhupda: When an ignorant child touches fire and is burned, he cries. His distress is due to ignorance. An intelligent person will not touch fire because he knows its properties. Thus ignorance is the cause of bondage and suffering. It is due to ignorance that people commit many sinful activities and become entangled.
It is stated in Bhagavad-gt: yathaidhmsi samiddho 'gnir bhasmast kurute 'rjuna jngni sarva-karmi bhasmast kurute tath "As the blazing fire turns firewood to ashes, O Arjuna, so does the fire of knowledge burn to ashes all reactions to material activities. To this end, there is need for education. People are born ignorant, and education is needed to remove their ignorance. Since they are born illusioned by the bodily conception, people act like animals.
They therefore have to be educated to understand that they are different from the material body. Prabhupda: Then it is not perfect knowledge. When one actually receives perfect knowledge, he becomes good. This is a fact.
If one is not good, it is because he has not received perfect knowledge. Prabhupda: No. Prabhupda: Certainly, because the soul is by nature good. The living entity is covered by the inferior modes of material nature, by passion and ignorance. When he is cleansed of this covering, his goodness will emerge.
The soul is. That which is part and parcel of gold is also gold. Although the soul is covered by matter, the soul is all good. When a sharpened knife is covered by rust, it loses its sharpness. If we remove the rust, the knife will once again be sharp. Prabhupda: Absolute evil means forgetfulness of the Absolute Truth. Ka is the Absolute Truth, and lack of Ka consciousness is absolute evil.
In terms of the absolute evil, we may say that this is good and that is bad, but all this is mental concoction. Prabhupda: Moral reality is necessarily personal. If a man is moral, we say that he is honest. If he follows no moral principles, we say that he is dishonest. Thus morality and immorality refer to a person. How can we deny personal morality? Prabhupda: Certainly. All good. God is good, and this means that He is full of morality. Prabhupda: That is the law of karma.
If I work hard in this life, I earn money. If I study hard, I acquire an education. However, if I neither work nor study, I remain poor and uneducated. This is the law of karma. According to the Vedic varrama-dharma, society is divided into four castes: brhmaa, katriya, vaiya, and dra. Each caste has its particular duty, but that duty is connected to God's service. In other words, everyone can satisfy the Supreme Lord by performing his duty. By walking, the legs perform their duty, and by touching or holding, the hands perform their duty.
Every part of the body performs a duty alotted to it. Similarly, we are all part and parcel of God, and if we do our duty, we are serving God. This is the system of varrama-dharma. Ka Himself says in Bhagavad-gt: ctur-varya may sa gua-karma-vibhgaa "According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me. Prabhupda: First of all, we must understand what morality is. Morality means discharging our prescribed duties without hindering others in the execution of their duties.
That is morality. Prabhupda: Knowing oneself through pure reason alone will take time. Of course, in European philosophy, there is an attempt at more independent thought, but such independent thinking is not approved by the followers of the Vedas. A person may be proud of seeing, but he does not know that his eyesight is conditioned. Unless there is sunlight, he cannot see. Therefore, what is the intrinsic value of eyesight?
We should not be very proud of seeing or thinking because our senses are imperfect. We therefore have to receive knowledge from the perfect. In this way, we save time. This knowledge is perfect because these personalities are not subjected to the four defects of conditioned living entities.
The conditioned living entity has a tendency to commit mistakes, to be illusioned, to have imperfect senses, and to cheat. These are the four imperfections of conditional life. We therefore have to receive knowledge from those who are liberated. If we receive. A person may search for years to find out who his father is, but the immediate answer is available through his mother.
The best way to solve this problem is by directly asking the mother. Similarly, all knowledge received from the perfect liberated person or from the mother Vedas is perfect. He said that our lives should be composed of good deeds because we can attain the highest perfection by being virtuous.
Prabhupda: Yes, to do good work is also recommended in rmad-Bhgavatam. It is possible to go home, back to Godhead, if we always work for the benefit of others. This Ka consciousness movement means benefitting others twenty-four hours a day. People are lacking knowledge of God, and we are preaching this knowledge. This is the highest humanitarian work: to elevate the ignorant to the platform of knowledge.
Isn't that just a by-product of something else? Prabhupda: Yes, real improvement is realizing God and our relationship with Him. In order to come to this platform, morality or purity is required. God is pure, and unless we are also pure, we cannot approach God. Therefore we are prohibiting meat eating, illicit sex, intoxication, and gambling.
These are immoral habits that are always keeping UH impure. Unless we abandon these impure habits, we cannot progress in Ka consciousness. Prabhupda: If we take to Ka consciousness, we automatically become moral. On the one hand, we have to observe the regulative moral principles, and on the other hand we have to develop our tendency to serve Ka more and more.
By serving Ka, we become moral. However, if we try to be moral without serving Ka, we will fail. Therefore so-called followers of morality are always frustrated. The goal is transcendental to human morality.
We have to come to the platform of Ka consciousness in order to be truly moral. According to rmad-Bhgavatam: yasysti bhaktir bhagavaty akican. On the other hand, a person devoid of devotional service and engaged in material activities has no good qualities. Even if he is adept at the practice of mystic yoga or the honest endeavor of maintaining his family and relatives, he must be driven by his own mental speculations and must engage in the service of the Lord's external energy.
How can there be any good qualities in such a man? We may artificially try to be moral, but ultimately we will fail. They are not able to control themselves rationally and act properly. How does Ka consciousness help in this endeavor? Prabhupda: Ka consciousness purifies the intelligence, the mind, and the senses.
Since everything is purified, there is no chance in being employed in anything but Ka consciousness. Anyone can do this under the proper guidance, whereas not everyone can do as Socrates did. The common man does not have sufficient intelligence to control himself without spiritual exercise. Yet, despite his intelligence, Socrates had no clear conception of God.
In Bhagavad-gt, Arjuna tells r Ka: para brahma para dhma pavitra parama bhavn puruavata divyam di-devam aja vibhum "You are the Supreme Personality of Godhead, the ultimate abode, the purest, the Absolute Truth. You are the eternal, transcendental, original person, the unborn, the greatest. Acting in Ka consciousness is the best morality, and this is supported in. Sometimes a person in Ka consciousness may appear to act immorally. For instance, in the dead of night, the young cowherd girls of Vndvana left their husbands and fathers to go to the forest to see Ka.
From the materialistic point of view, this is immoral, but because their actions were connected with Ka, they are considered highly moral. By nature, Arjuna was not inclined to kill, even at the risk of his kingdom, but Ka wanted him to fight; therefore Arjuna entered the battle and acted morally, even though he was killing people.
Prabhupda: If Ka or His representative says, "Do this," that act is moral. We cannot create morality. We cannot say, "I am a devotee of Ka; therefore I can kill. We cannot do anything unless we receive a direct order. Prabhupda: Unless we are Ka conscious, there is no meaning to honesty and morality.
They are artificial. People are always saying, "This is mine. Everything belongs to Ka. We cannot say, "This table is mine. This wife is mine. This house is mine.
Prabhupda: That is a general definition, but we should know what is beneficial for others. Ka consciousness is beneficial, and anything else is not beneficial. Yet if there is a necessity to cheat or lie in order to serve Ka, would that be bad? Prabhupda: Cheating and lying are not necessary. By cheating, we cannot serve Ka. That is not the principle.
However, if Ka directly orders us to cheat, that is a different matter. But we cannot create that order. We cannot say, "Because I am Ka conscious, it is all right for me to cheat. However, once Ka asked Yudhihira to go tell Drocrya that his son was dead, although his son was not. This was a kind of cheating, but because Ka directly ordered it, it was all right.
Orders from Ka are transcendental to everythingmorality and immorality. In Ka consciousness, there is neither morality nor immorality. There is simply good. Hayagrva: The Athenian government accused Socrates of fostering atheism and blaspheming the gods because he felt that worship of the demigods in the Greek pantheon did not lead to self-realization. Prabhupda: Yes, Socrates was right. Worship of the demigods is also discouraged in Bhagavad-gt: kmais tais tair hta-jn prapadyante 'nya-devat ta ta niyamam sthya prakty niyat svay "Those whose minds are distorted by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures.
When your body dies, your scholarly knowledge is finished. Then you have to accept another body and act accordingly. So how will scholastic knowledge help you? However, if you worship God Himself, the results are different. Knowing God means understanding how material nature is working under His directions.
Ka says: maydhyakea prakti syate sa-carcaram hetunnena kaunteya jagad viparivartate "This material nature, which is one of My energies, is working under My direction, O son of Kunt, producing all moving and nonmoving beings.
Under its rule this manifestation is created and annihilated again and again. But actually God is a person, and this is the understanding we get from Bhagavad-gt: matta paratara nnyat kicid asti dhanajaya mayi sarvam ida prota stre mai-ga iva "O conqueror of wealth, there is no truth superior to Me.
Everything rests upon Me, as pearls are strung on a thread. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts. One mountain seen from different distances appears different. From a far distance, the Absolute Truth appears impersonal, but as you approach, you see Paramtm present everywhere. When you come even nearer, you can perceive Bhagvan, the Supreme Person. The government told him that if he retracted his statements, he could live, but he preferred to be a martyr for his own beliefs.
Prabhupda: It is good that he stuck to his point, yet regrettable that he lived in a society that would not permit him to think independently. Therefore he was obliged to die. In that sense, Socrates was a great soul. Although he appeared in a society that was not very advanced, he was nonetheless a great philosopher.
Hayagrva: Socrates considered the contemplation of beauty to be an activity of the wise man, but relative beauty in the mundane world is simply a reflection of absolute beauty. In the same way, good in the relative world is but a reflection of the absolute good.
In any case, absolute good or beauty is transcendental. Prabhupda: Yes, that is also our view. Beauty, knowledge, strength, wealth, fame, and renunciation are all transcendental. In this material world, everything is a perverted reflection.
A foolish animal may run after a mirage in the desert, thinking it water, but a sane man knows better. Although there is no water in the desert, we cannot conclude that there is no water at all. Water certainly exists. Similarly, real happiness, beauty, knowledge, strength, and the other opulences exist in the spiritual world, but here they are only. Generally, people have no information of the spiritual world; therefore they have to imagine something spiritual.
They do not understand that this material world is imaginary.
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