First of all, we do not know that we are suffering in every step. Why we are using this fan? Because we are suffering. Because the excessive heat we cannot tolerate—suffering. Similarly, in the winter season this wind will be another suffering. We have closed the doors tightly so that air may not come. Now the air is counteracting suffering, and in another season the same air will be suffering itself. So the air is the cause of suffering and it is the so-called cause of happiness also. Actually we are simply suffering. That we do not know.
But we get information from Lord Kṛṣṇa that this place is duḥkhālayam aśāśvatam (BG 8.15). It is a place for miseries. You cannot expect any happiness. That is our foolishness. That is our foolishness. We are trying to adjust things to become happy, but we are so foolish that we do not know there cannot be any happiness. This is called ignorance. This is called ignorance.
Therefore Bhāgavata says, parābhavas tāvad abodha-jāta (SB 5.5.5). Abodha-jāta, every one of us born foolish. And we are acting in different ways to become happy, but we do not know that in every step we are being defeated. We are fighting with the stringent laws of nature, struggle, but we are happy by some complacent thoughts that, "We have become happy. We are advanced. We are happy. We are becoming educated. We are advanced in science." But Bhāgavata says: "No, you are not advancing—you are simply being defeated, because you do not know how to get happiness. You are not trying for real happiness."
So this ignorance is dissipated by the knowledge of the Vedas. Lord Caitanya therefore has said—that Kṛṣṇa, He will say—that because we are so foolish we have forgotten how to become happy; therefore Kṛṣṇa has made so many Vedic literatures. Ataeva kṛṣṇa veda purāṇa korila (CC Madhya 20.117). So we should take advantage of these Vedas. Caitanya Mahāprabhu therefore says—we have already talked now—He says, sādhu-śāstra-kṛpāya yadi kṛṣṇonmukha haya (CC Madhya 20.120). This is Bengali—I think you will understand—I will explain in English also.
So Caitanya Mahāprabhu's proposal is: by the mercy of sādhu, holy man, or saintly person, or devotee . . . who is a sādhu? We know this term sādhu. Sādhu means saintly person. But actually there are different kinds of sādhus. Generally people accept a sādhu when he is dressed with the saffron garment, but there are different types of sādhus, mahātmā. Some of them may be jñānīs who wants to merge into the Brahman effulgence.
And another sādhu may be yogīs, those who are trying to—the same ambition—to merge into the Supreme by finding out in the heart. Yoginaḥ, paśyanti yaṁ yoginaḥ. Dhyānāvasthita-manasā, by meditation, meditative mind, dhyānāvasthita-manasā dhiyāṁ paśyanti yaṁ yoginaḥ (SB 12.13.1). Yoginaḥ, they are trying to see the Supreme Personality of Godhead by meditative mind. That is yogī, and he is also sādhu.
And bhaktas. Just like we have taken the path of devotional service to serve Kṛṣṇa at any cost. We don't think anything greater than the service of the Lord. That is the bhakta's position. Ānukūlyena kṛṣṇānuśīlanam (CC Madhya 19.167), that is bhakti: simply to serve Kṛṣṇa favorably, Kṛṣṇa conscious, always thinking of Kṛṣṇa, how He will be satisfied. Not thinking of Kṛṣṇa how I shall kill Him. That is Kaṁsa's Kṛṣṇa consciousness. Kaṁsa was always thinking of Kṛṣṇa, but his business was to make plan how to kill Kṛṣṇa. Not that sort of Kṛṣṇa consciousness.