Actually they were paṇḍita, learned scholars, brāhmin, and learned scholar. But he was asking that grāmya-vyavahāre kahe paṇḍita satya kari māni: "These people, my neighboring friends, they call me as learned scholar. And actually I accept that I am scholar, I am learned paṇḍita. But I do not know what I am. This is my position. I am paṇḍita. They call me paṇḍita, learned scholar, and I accept it. But actually I do not know what I am, I am such a paṇḍita." So this is the position. You call any person, any scientist, any philosopher, any politician, any minister at the present moment and ask him, "What you are?" he'll fail to answer. He'll say: "Yes, I am Mr. Such-and-such," "I am Indian," "I am American," "I am minister." He'll say like that.
This question was discussed with a great professor in Moscow. He said: "Swāmījī, after finishing this body, everything's finished, what I am. That's all. This is the position." But actually that is not. Therefore Sanātana Gosvāmī first of all inquired this question, grāmya-vyavahāre kahe paṇḍita. "Ordinary behavior, my neighbors, they call me very learned scholar, but I am such a scholar that I do not know what I am." Ke āmi kene more jare tāpa . . . "Why I am put into this miserable condition of life—birth, death and disease and old age?
And threefold miseries—ādhyātmika, ādhibhautika, ādhidaivika?" And the whole struggle is to minimize our miserable condition of life. The struggle is going on, whole day: work, day and night. What is the purpose? Ātyantika duḥkha nivṛtti: to minimize our miserable condition of life. "So why I am put into this miserable condition of life although I do not know . . . I do not want it? So what I am? What is my position?"
That is Bhāgavata decision. The . . . you don't forget yourself by simply satisfying your senses. Kāmasya nendriya-prītir (SB 1.2.10). Don't be satisfied simply when you see that your senses are satisfied. No.