Here in the material world we have got experience, we get pleasure, but that is transient. Just like ordinary men, they understand sex pleasure is the highest pleasure. Actually, on sex pleasure the whole material world is existing. But how long this sex pleasure can remain? A few minutes. So our philosophy is we don’t want that few minutes’ pleasure. We want pleasure which will continue perpetually. Nityananda. Nitya. Nitya means eternal. Ananda means bliss. Satyananda, real pleasure. Satyam param dhimahi. We want the actual truth. That is quality. So that standard is mentioned in the Vedic literature, that those who are intelligent persons, those who are yogis... Yogi means perfect man. So they want pleasure which is eternal, not transient. Transient pleasure is liked by fools and rascals. Because fools and rascals, they do not know what is their constitutional position. But one who is intelligent, one who is learned, he knows his constitutional position, that he is eternal, he is not this body. Therefore he must be seeking eternal pleasure. Bodily pleasure... Body is transient, and bodily pleasures are also transient. So that is not sought after by any intelligent man. Those are sought by rascals. Because one identifies himself with the body, therefore bodily pleasure is this pleasure. But one who knows that he is not body, he is eternal. Then he seeks what is that eternal pleasure.
[Philosophy Discussions w/ Syamasundara dasa, John Stuart Mill]
Real pleasure is defined: ananta. Ananta means that which has no end. So that pleasure you can have only when you are spiritually realized soul. That is possible. That is possible. We are reading all these scriptures, Bhagavad-gita, Srimad-Bhagavatam, and there are so many Vedic literatures that if anyone wants to have spiritual life, there is complete facility. There is complete facility.
[Bhagavad-gita 2.13--New York, March 11, 1966]
Revatinandana: “Purport: The symptoms of the self-realized person are given herein. The first symptom is that he is not illusioned by the false identification of the body with his true self.”
Prabhupada: Yes. So achieving something pleasant... Generally we accept a thing pleasant when it satisfies our senses. We accept it as pleasant. But actually, satisfaction of my sense is not real pleasure because my senses are at the present moment diseased. Therefore as it is stated in the Narada-pancaratra, that tat-paratvena nirmalam. One has to purify the senses in Krsna consciousness. The Krsna consciousness movement is not to become void of the senses. The other philosophers, they say that “You don’t desire.” We say that we don’t desire nonsense but we desire Krsna. Desire is there, but as soon as desire is purified, then I shall desire Krsna. When one is desiring only Krsna, that is his healthy state. And if somebody is desiring something else, something other than Krsna, then he is to be understood in diseased condition.
[Bhagavad-gita 5.17-24--Los Angeles, February 8, 1969]
Pleasure is the ultimate goal. But you do not know where is the pleasure. that is illusion. Real pleasure is in the transcendental form of Krsna. You’ll find Krsna always jolly. There’s so many pictures you see. And if we join, you become jolly. There’s so many pictures you see. And if we join, you become jolly, that’s all. Have you seen any picture Krsna is working with machine? (laughter) Huge machine? Or have you seen any picture He is smoking? (laughter) By nature, pleasure, you see? Pleasure. So you have to unfold yourself, unfold yourself in that way and you find pleasure. Simply full of pleasure, that’s all. Anandamayo ’bhyasat. By nature simply pleasure. Not by artificial means. Ananda-cinmaya-rasa-pratibhavitabhih. In the Brahma-samhita you find.ananda-cinmaya-rasa-pratibhavitabhistabhir ya eva nija-rupataya kalabhihgoloka eva nivasaty akhilatma-bhutogovindam adi-purusam tam aham bhajami [Bs. 5.37]Ananda-cinmaya-rasa. Rasa means the taste, the mellow. Just like we try to taste a sweetmeat, a sweet candy, anything. Why? Because there is a very nice taste. So everyone is trying to have some taste from everything. We want to enjoy sex life. There is some taste. So that is called adi-taste. So there are so many tastes. There in the Brahma-samhita, ananda-cinmaya-rasa. That taste, material taste, you may taste it, but it will be finished immediately. Immediately finished. Say few minutes. Suppose you have got very nice sweetmeat. You taste it. You get, “Oh, it is very nice.” “Take another.” “All right.” “And another?” “No, I don’t want,” finished. You see? So material taste is finishable. It is not unlimited. But real taste is unlimited. If you taste one then you cannot forget. It will go on, increasing, increasing. Anandambudhi-vardhanam. Caitanya Mahaprabhu said that, “This taste is simply increasing.” Although it is ocean-like, great, still it is increasing. Here you have seen ocean. It is limited. Your Pacific Ocean is tossing, but it is not increasing. If it increases there is havoc, you see? But by nature’s law, by God’s order, it does not come beyond its limit. Within the limit it is. But Caitanya Mahaprabhu says there is an ocean of bliss, ocean of taste, of transcendental bliss, which is increasing. Anandambudhi-vardhanam prati-padam purnamrtasvadanam sarvatma-snapanam param vijayate sri-krsna-sankirtanam. You’ll get by this chanting Hare Krsna, your pleasure potency increasing more and more, more and more.
[Bhagavad-gita 6.1 --Los Angeles, February 13, 1969]
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