Kṛṣṇa, the Supreme Personality of Godhead, when He wants to enjoy, He exhibits His pleasure potency. He is Paraṁ Brahman. For brahmānanda, for enjoying the transcendental pleasure, here we see many, many great saintly persons, sages, they give up this material enjoyment for enjoying spiritual enjoyment, brahmānanda, which is known as brahmānanda. Brahmānanda means unlimited, unlimited ānanda.
Here in this world, there is a reflection of ānanda, of brāhmaṇanda, but it is flickering, temporary. Therefore it is said in the śāstras, ramante yogino 'nante. Those who are yogīs . . . Yogīs means who are realizing transcendental position, they are called yogīs. They may be divided into three categories: the jñānīs, the haṭha-yogīs or the bhakta-yogī. They are all called yogīs. So ramante yogino anante. Yogīs' target of enjoyment is to touch the unlimited.
Here there is no perception of unlimited pleasure. That is not. It is flickering. Rāmante yoginaḥ anante satyānande (CC Madhya 9.29). That is real pleasure. Here the pleasure is like this, that you, somebody is offering that "You take these rasagullās, and after eating rasagullā I shall beat you with shoes." Here the pleasure is like that, "You eat rasagullā and then be beaten by shoes." Perhaps we have got all experience of this. But actual ānanda is brahmānanda, unlimited. Brahmānanda means unlimited. There is no . . . it is increasing. Ānandāmbudhi-vardhanam.
When you get to the . . . everyone, we are seeking after ānanda. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Because Kṛṣṇa is ānandamaya, and we are part and parcel of Kṛṣṇa, naturally we are also ānandamaya. But we have fallen in the circumstances where there is no ānanda. In this material world, there cannot be any ānanda. Those who are seeking after ānanda, they are under illusion, will o' the wisp. There is no ānanda.
"Why there is no ānanda? There are so many things to enjoy." No. Kṛṣṇa says that this place is duḥkhālayam aśāśvatam (BG 8.15). So how there can be ānanda? It is certified by the Supreme Personality of Godhead that it is duḥkhālayam, it is the place for miserable condition of life. So how there can be ānanda?
Therefore Bhagavad-gītā says: "Those who are intelligent, they should always place before them four principles of miserable condition: janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9)". We should not be illusioned. We should know that there is, I mean to say, distresses when we take birth. We have forgotten.
We do not know how much suffering we had to undergo when we were within the belly of our mother. It is very miserable condition. We had to remain there in packed-up condition like this in a bag, and it is suffocating. And because we are . . . at that time, the skin is very tender. There are many worms and germs within the belly, mixed up with stool and urine; they bite. We have forgotten that, the actual position.
Anyone who knows how a child remains within the womb of his mother . . . the medical profession, they also know how much it is suffocating. Suppose you are packed up in a bag . . . it is simply by the mercy of God, Kṛṣṇa, that we can remain in that condition. If you are put again into that condition, you will immediately die.
So we have forgotten what is the distress to remain in the womb of mother. And that also, sometimes a child is killed. At the present moment, advanced civilization, pregnancy is killed sometimes. So we cannot see even light. We die within the womb of a mother and again enter another womb. And it may be we die again. So just try to understand what is the miserable condition of birth. But because we forget, we think we are very happy.