We are all innately pleasure-seeking.
Gita wisdom explains that we being souls, eternal parts of Krishna, can find the supreme pleasure by serving him with loving devotion. For those who don’t have such devotion and primarily seek worldly pleasures, the Gita recommends scriptural sacrifices that help them attain those pleasures. More importantly, such sacrifices instill an ethos of selflessness and infuse an awareness of the divine. This gradually paves the way for the awakening of selfless love for the supreme divinity, Krishna.
Unfortunate are those who seek worldly pleasures without doing such sacrifices –the Gita (03.16) warns that they live in vain. Worldly pleasures when pursued unidimensionally soon lose their charm, leaving the pleasure-seekers feeling disappointed and bored. Over time, when they repeatedly experience the unfulfilling nature of worldly pleasures and because they don’t know of any higher pleasure, they start finding life itself as meaningless: “Nothing makes sense; nothing feels good for long; it’s all purposeless.”
Though the purposelessness of their existence saps them internally, their consciousness being addicted to matter can’t discern any deeper purpose of life. Their material attachments impel them to relentlessly re-enact their ritual pursuit of pleasure – without getting any pleasure.
Even for those sunk thus in the pleasure-less and purposeless pit of materialism, Krishna makes his grace available. If they just accept his grace by opening their heads to his words of wisdom and opening their hearts to the chanting of his holy names, they start connecting with him. As they gradually comprehend his wisdom and relish his love, their desire to reciprocate empowers them to cast aside the burden of purposeless living. And as they savor more the joy of selfless devotional service, gradually that service becomes their life’s defining purpose – a purpose that is deeply fulfilling and delightfully unending.

The essential need within every living being is to seek pleasure. What do people do for pleasure? Now, different types of living entities have different standards of pleasure and they work in different ways to achieve them. For a little ant, the pleasure is a grain of sugar.
For a moth, its pleasure is light. And we’ve seen what they’ll do to attain that grain of sugar, how hard they will work to achieve that light, even taking the risk of their lives. For some people, their pleasure is to satisfy their ego by inflicting pain and harm on others. Some people find pleasure in being famous, in being adored and aggrandized. Some find pleasure in being worshiped, while some others find pleasure in acquisition of wealth, acquisition of property, acquisition of the power that comes with all these things. A mother finds pleasure in giving satisfaction to her child. A father finds pleasure in seeing the family prosper.
Everyone is looking for pleasure. That essential need for pleasure, in its most important form, is the pleasure of love. Even if you were the proprietor of everything on the entire planet earth but you were the only person on earth, you would be unhappy. There can be no real satisfaction of the heart without having people to love and without being loved. The real problem in the world is poverty of the heart. The only way to fill that hunger is love. The only thing that touches the heart is love. To love means to give.
The child gives nothing to the mother, but the mother is found to take more satisfaction in that child than practically anything or anyone else and all she is doing is giving her love, all she is doing is just sacrificing.
Because that is real pleasure. Love is not just to take, love is to give. The more you give, the more genuine your giving is, the more people will naturally reciprocate, thus bringing satisfaction to the heart.

Srimad Bhagavatam explains three features of the Absolute truth Brahman, Parmatma and Bhagavan. Brahman is the all-pervading, apparently impersonal light that pervades everything, the apparently formless manifestation of the absolute truth. Paramatma is the Lord who is present everywhere and seated in the heart of every living being, as the witness and the ultimate guide. And Bhagavan is the supreme personality of Godhead who has an eternal form which is full of bliss and knowledge! That form is not of this world. It is purely spiritual. Some people, not understanding the principle of true spirituality, think why would God have a form like us? They think, This is some sort of anthropomorphism or some sort of symbolism and analogy that God comes with two arms and He has girlfriends and boyfriends and mother and father. He is coming to teach us something, no doubts, but this cant be God. The bible tells that man is made in the image of God. Our acharyas tell us that the human being is the species that has the capacity to awaken love of God. There are 8,400,000 species of life and except humans others cant inquire into the nature of truth. By the blessings of God, through humans the other species can become purified, but they dont have that free will. The human form is the crescendo of creation in the sense that we have the power for Saranagati – surrender to the absolute truth. durlabha manava-janma labhiya samsare , Bhakti Vinod Thakur explains that this human life is so rare, we shouldnt waste it. It is so precious. Human life is the facility to fall in love with Krishna. Our acharya explains that Krishna has actually arranged that this specie of life is in His form so it is easy to fall in love with Him.

"If I do that, what will people think of me?" Such concern over the
world's opinion can sometimes protect us from unworthy actions but it
can also impede us in worthy actions. This negative effect occurs
especially when we wish to live spiritually in a materialistic
culture.
That's why to guide our decision-making concern about others'
perception alone is inadequate and undesirable; we also need an inner
value system. And if this value system is based on scriptural truth,
on the reality of our spiritual identity and the devotional purpose of
our existence, then in our decision-making that value system should
outweigh the world's opinion. Pertinently, the Bhagavad-gita (13.11)
declares indifference to worldly opinion (aratir jana samsadi) to be
one of the twenty characteristics of knowledge.
Such indifference stems not from arrogance, but from awareness of the
unpalatable but undeniable reality that we are usually extras in most
people's life-plans. They have their own dreams and schemes for
enjoyment in which they are the heroes in the main show and we have
some role as extras in a sideshow to provide some additional spice. If
we give undue importance to the perceptions of people who don't
consider us to be of much importance, we end up feeling disheartened
about pursuing that which what is supremely important for us -our
devotional service to Krishna, the only pathway to lasting and
fulfilling happiness.
If we become indifferent towards everyone, won't that make us narcissistic?
No, because the Gita in the same list also includes (13.09) reverence
for our mentors (acharyopasanam). For those esteemed guides who are
concerned about our all-round welfare, we are not extras. By giving
due importance to the inputs of such guides, we can grow safely and
swiftly towards our full spiritual potential.

“Mukti or liberation means freedom from material consciousness. In the Srimad-Bhagavatam also the definition of liberation is given. “Muktir hitvanyatha-rupam svarupena vyavasthitih”: “mukti means liberation from the contaminated consciousness of this material world and situation in pure consciousness”.

All the instructions of Bhagavad-gita are intended to awaken this pure consciousness, and therefore we find at the last stage of the Gita's instructions that Krsna is asking Arjuna whether he is now in purified consciousness.

Purified consciousness means acting in accordance with the instructions of the Lord. This is the whole sum and substance of purified consciousness.

Consciousness is already there because we are part and parcel of the Lord, but for us there is the affinity of being affected by the inferior modes. But the Lord, being the Supreme, is never affected. That is the difference between the Supreme Lord and the conditioned souls.”