View source for So by sense enjoyment, nobody can become happy. Because we are in the material existence. And our senses are false senses. Real senses - spiritual senses. So we have to awaken our spiritual consciousness

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[[Category:Sense Enjoyment]]
[[Category:Nobody Can]]
[[Category:Become Happy]]
[[Category:Because]]
[[Category:We Are]]
[[Category:Material Existence]]
[[Category:False Sense Of]]
[[Category:Real Senses]]
[[Category:Spiritual Senses]]
[[Category:We Have To]]
[[Category:Awakening]]
[[Category:Spiritual Consciousness]]
[[Category:Pages Needing Audio - ANURAG]]
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<h2>Lectures</h2>
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<h3>Bhagavad-gita As It Is Lectures</h3>
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Real happiness is described in the Bhagavad-gītā: atīndriyam, sukham atyantīkaṁ yat tat atīndriyam (BG 6.21). Real happiness, atyantikam, supreme happiness, is not enjoyed by the senses. Atīndriya: surpassing, transcendental to the senses. That is real happiness. But we have taken happiness as sense enjoyment. So by sense enjoyment, nobody can become happy, because we are in the material existence, and our senses are false senses. Real senses—spiritual senses.
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[[Vanisource:730808 - Lecture BG 02.08 - London|730808 - Lecture BG 02.08 - London]]
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Na hi prapaśyāmi mamāpanudyād. This is the position of material existence. We are sometimes in difficulty. Not sometimes; always we are in difficulty, but we call it sometimes, because to get over the difficulty, we make some attempt, and that attempt-making is taken as happiness. Actually there is no happiness. But sometimes, with the hope that "By this attempt, I shall become happy in future . . ." As the so-called scientists are dreaming, "In future, we shall become without death." So many, they are dreaming. But those who are sane person, they say: "Trust no future, however pleasant."

So that is the actual position. Na hi prapaśyāmi mamāpanudyād. Therefore he has approached Kṛṣṇa, śiṣyas te 'ham ([[Vanisource:BG 2.7 (1972)|BG 2.7]]): "I . . . now I become Your śiṣya." "Why you have come to Me?" "Because I know nobody else can save me from this dangerous position." This is real sense. Yac chokam ucchoṣaṇam indriyāṇām ([[Vanisource:BG 2.8 (1972)|BG 2.8]]). Ucchoṣaṇam. When we are put into great difficulties, it dries up the existence of the senses. No sense enjoyment also can make us happy. Ucchoṣaṇam indriyānām. Here happiness means sense gratification.

Here . . . actually this is not happiness. Real happiness is described in the Bhagavad-gītā: atīndriyam, sukham atyantīkaṁ yat tat atīndriyam ([[Vanisource:BG 6.20-23 (1972)|BG 6.21]]). Real happiness, atyantikam, supreme happiness, is not enjoyed by the senses. Atīndriya: surpassing, transcendental to the senses. That is real happiness. But we have taken happiness as sense enjoyment. So by sense enjoyment, nobody can become happy, because we are in the material existence, and our senses are false senses. Real senses—spiritual senses.

So we have to awaken our spiritual consciousness. Then by spiritual senses we can enjoy. Sukham atyantikaṁ yat atīndriya ([[Vanisource:BG 6.20-23 (1972)|BG 6.21]]). Surpassing these senses. Surpassing these senses means . . . these senses are . . . means covering. Just like I am this body. Actually I'm not this body, I am spirit soul. But this is the covering of my real body, spiritual body. Similarly, spiritual body has spiritual senses. Not that nirākāra. Why nirākāra? It is a commonsense affair. Just like if you have got a hand, a . . . or two, one or two hands, you have got two hands; therefore when the hand is covered by some cloth, the cloth also gets a hand.

Because I have got hand, therefore my dress has got a hand. Because I have got my legs, therefore my covering, dress, has got legs, pant. It is a commonsense affair. Wherefrom this body came? This body's described vāsāṁsi, garments. So garment means it is cut according to the body. That is garment. Not that my body is made according to the garment. It is a commonsense affair. So when I have got hands of my shirt, this is my subtle body or gross body; therefore originally, spiritually, I have got my hands and legs. Otherwise, how it comes? How do you develop?

So originally we are all person, no imperson. Kṛṣṇa also says . . . He'll say that, "These soldiers, these kings, you and Me, My dear Arjuna, it is not that we did not exist in the past. Neither it is that in future we shall cease to exist." So this particular instruction of Kṛṣṇa that, "I, you and all these kings and soldiers who have assembled here, they existed. As we are existing now, individual person, similarly, they existed, individual person. And in future also we shall exist as individual person." So where is the question of imperson? These nonsense impersonalist, voidist. Therefore, the principle is, to understand things in reality, one has to approach Kṛṣṇa as Arjuna has approached, śiṣyas te 'ham ([[Vanisource:BG 2.7 (1972)|BG 2.7]]): "Now I am Your disciple. You just teach me." Śādhi māṁ prapannam: "I am surrendering. I am not trying to talk with You on equal level."
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