The whole process is to concentrate upon the visnu-murti, Visnu form, within the heart. And unless there is pleasure, there is no enjoyment, what is the use of controlling the senses and focusing the mind on the Supreme Supersoul within the heart?

Expressions researched:
"The whole process is to concentrate upon the viṣṇu-mūrti, Viṣṇu form, within the heart. And unless there is pleasure—there is no enjoyment—what is the use of controlling the senses and focusing the mind on the Supreme Supersoul within the heart"

Lectures

Bhagavad-gita As It Is Lectures

The yogis, those who are transcendentalists aspiring after spiritual life, they are called yogis: bhakti-yogī, jñāna-yogī, dhyāna-yogī. There are so many departments of yogis. Now, they also enjoy. The whole process is to concentrate upon the viṣṇu-mūrti, Viṣṇu form, within the heart. And unless there is pleasure, there is no enjoyment, what is the use of controlling the senses and focusing the mind on the Supreme Supersoul within the heart? There is pleasure.

660909 - Lecture BG 06.21-27 - New York:

Without the spiritual spark having the senses, how this body is grown? This body is just like dress. When we speak of dress, the dress is made according to your body. If you go to a tailor, the tailor will take measurement of your body and the dress will be supplied to you, fit. Similarly, unless that spiritual spark has got body, how this, I mean the dress of this material tabernacle has grown? This requires intelligence.

Now the conclusion is that that spiritual spark is not impersonal. It is actually personal. The soul is actual person. As God is actual personal, similarly, because we are part and parcel of the Supreme, therefore, if I am a person, then God must be person. God is the father of everyone. Now, if I am the son—I have got personality; I have got individuality—how can you deny the individuality and personality of the Supreme Lord? These things require intelligence. Intelligence. Sukham ātyantikaṁ yat tat buddhi-grāhyam atīndriyam. Atīndriyam. Atīndriyam means you have to transcend these material senses. Then you can actually appreciate what is happiness.

Just like the other day I explained the happiness of the yogī. Ramante yoginaḥ anante satyānande cid-ātmani (CC Madhya 9.29). Ramante yoginaḥ anante. The yogī, those who are transcendentalist aspiring after spiritual life, they are called yogī: bhakti-yogī, jñāna-yogī, dhyāna-yogī. There are so many departments of yogī. Now, they also enjoy. The whole process is to concentrate upon the viṣṇu-mūrti, Viṣṇu form, within the heart. And unless there is pleasure—there is no enjoyment—what is the use of controlling the senses and focusing the mind on the Supreme Supersoul within the heart?

There is pleasure. What sort of pleasure that is? That pleasure is ananta. Ananta means endless. Endless. Yoginaḥ. Yoginaḥ. Ramante yoginaḥ anante. Anante means that pleasure is not ended. That pleasure, why it is not ended? Because spirit is eternal and the Supreme Lord is eternal, therefore reciprocation of their loving exchanges, they are eternal. They are eternal. The living spirit is eternal, the Lord is eternal, and their exchange of feelings, or loving feelings, that is also eternal.

So one who is intelligent, they should refrain from this sensual enjoyment of this material body, which is flickering, which is not in essence, and should seek such enjoyment of spiritual life. That is called rāsa-līlā. You have heard about Lord Kṛṣṇa's rāsa-līlā. That is not ordinary exchange of feelings of this material body. That is exchange of feelings of the spiritual body. So sukham ātyantikaṁ yat tad buddhi-grāhyam (BG 6.21).

One has to use his intelligence to understand what is real happiness. Foolish man cannot understand what is real happiness. Intelligent. So as soon as one becomes intelligent . . . the next śloka will describe it. Now, vetti yatra na caivāyaṁ sthitaś calati tattvataḥ. One who does not know what is real happiness, they are seeking happiness in this material world.