Real happiness is described in the Bhagavad-gītā: atīndriyam, sukham atyantīkaṁ yat tat atīndriyam (BG 6.21). Real happiness, atyantikam, supreme happiness, is not enjoyed by the senses. Atīndriya: surpassing, transcendental to the senses. That is real happiness. But we have taken happiness as sense enjoyment. So by sense enjoyment, nobody can become happy, because we are in the material existence, and our senses are false senses. Real senses—spiritual senses.
So we have to awaken our spiritual consciousness. Then by spiritual senses we can enjoy. Sukham atyantikaṁ yat atīndriya (BG 6.21). Surpassing these senses. Surpassing these senses means . . . these senses are . . . means covering. Just like I am this body. Actually I'm not this body, I am spirit soul. But this is the covering of my real body, spiritual body. Similarly, spiritual body has spiritual senses. Not that nirākāra. Why nirākāra? It is a commonsense affair. Just like if you have got a hand, a . . . or two, one or two hands, you have got two hands; therefore when the hand is covered by some cloth, the cloth also gets a hand.
Because I have got hand, therefore my dress has got a hand. Because I have got my legs, therefore my covering, dress, has got legs, pant. It is a commonsense affair. Wherefrom this body came? This body's described vāsāṁsi, garments. So garment means it is cut according to the body. That is garment. Not that my body is made according to the garment. It is a commonsense affair. So when I have got hands of my shirt, this is my subtle body or gross body; therefore originally, spiritually, I have got my hands and legs. Otherwise, how it comes? How do you develop?
So originally we are all person, no imperson. Kṛṣṇa also says . . . He'll say that, "These soldiers, these kings, you and Me, My dear Arjuna, it is not that we did not exist in the past. Neither it is that in future we shall cease to exist." So this particular instruction of Kṛṣṇa that, "I, you and all these kings and soldiers who have assembled here, they existed. As we are existing now, individual person, similarly, they existed, individual person. And in future also we shall exist as individual person." So where is the question of imperson? These nonsense impersonalist, voidist. Therefore, the principle is, to understand things in reality, one has to approach Kṛṣṇa as Arjuna has approached, śiṣyas te 'ham (BG 2.7): "Now I am Your disciple. You just teach me." Śādhi māṁ prapannam: "I am surrendering. I am not trying to talk with You on equal level."
To accept guru means whatever guru says, you have to accept. Otherwise, don't make guru. Don't make a fashion. You must be ready. That is called prapannam. Tad viddhi praṇipātena (BG 4.34). You can understand simply by surrendering, not to test guru, "I shall test him how . . . how much he knows." Then what is the use of making guru? No. Therefore Arjuna says that "Besides You, there is nobody else who can actually satisfy me in this perplexed condition." Yac chokam ucchoṣaṇam indriyāṇām (BG 2.8). "My senses are being dried up." Because the superficial senses . . . that are not actually senses.