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Bhagavad Gita Chapter 5 Verse 22

भगवद् गीता अध्याय 5 श्लोक 22

ये हि संस्पर्शजा भोगा दुःखयोनय एव ते।
आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः।।5.22।।

English Translation - Swami Gambirananda

5.22 Since enjoyments that result from contact (with objects) are verily the sources of sorrow and have a beginning and an end, (therefore) O son of Kunti, the wise one does not delight in them.

English Translation - Swami Sivananda

5.22 The enjoyments that are born of contacts are only generators of pain, for they have a beginning and an end, O Arjuna; the wise man does not rejoice in them.

English Translation - Dr. S. Sankaranarayan

5.22. Whosoever, right here, before abandoning the body, is capable of bearing the force sprung from desire and wrath-he is considered to be a man of Yoga and a happy man.

English Commentary - Swami Sivananda

5.22 ये which? हि verily? संस्पर्शजाः contactborn? भोगाः enjoyments? दुःखयोनयः generators of pain? एव only? ते they? आद्यन्तवन्तः having beginning and end? कौन्तेय O Kaunteya? न not? तेषु in those? रमते rejoices? बुधः the wise.Commentary Man goes in est of joy and searches in the external perishable objects for his happiness. He fails to get it but instead he carries a load of sorrow on his head.You should withdraw the senses from the senseobjects as there is no trace of happiness in them and fix the min on the immortal? blissful Self within. The senseobjects have a beginning and an end. Separation from the senseobjects gives you a lot of pain. During the interval between the origin and the end you experience a hollow? momentary? illusory pleasure. This fleeting pleasure is due to Avidya or ignorance. Even in the other world you will have the same experience. He who is endowed with discrimination or the knowledge of the Self will never rejoice in these sensual objects. Only ignorant persons who are passionate will rejoice in the senseobjects. (Cf.II.14?XVIII.38)

English Translation of Sanskrit Commentary By Sri Shankaracharya's

5.22 Hi, since; bhogah, enjoyments; ye samsparsajah, that result from contact with objects, that arise from contact between the objects and the organs; are eva, verily; duhkha-yonayah, sources of sorrow, because they are creations of ignorance. It is certainly a matter of experience that physical and other sorrows are created by that itself. By the use of the word eva (verily), it is understood that, as it happens here in this world, so does it even in the other world. Realizing that there is not the least trace of happiness in the world, one should withdraw the organs from the objects which are comparable to a mirage. Not only are they sources of sorrow, they also adi-antavantah, have a beginning and an end. Adi (beginning) of enjoyments consists in the contact between objects and senses, and their end (anta), indeed, is the loss of that contact. Hence, they have a beginning and an end, they are impermanent, being present in the intervening moment. This is the meaning. (Therefore) O son of Kunti, budhah, the wise one, the discriminating person who has realized the Reality which is the supreme Goal; na ramate, does not delight; tesu, in them, in enjoyments. For delight in objects is seen only in very foolish beings, as for instance in animals etc. This extremely painful evil, which is opposed to the path of Bliss and is the source of getting all miseries, is difficult to resist. Therefore one must make the utmost effort to avoid it. Hence the Lord says:;

English Translation of Commentary - Dr. S. Sankaranarayan

5.22 Ye hi etc. He considers indeed as follows : All enjoyments born of the external objects are in the form of causes of misery; and even otherwise , they are impermanent.

English Translation of Ramanuja's Sanskrit Commentary

5.22 Those pleasures which result from the contact of sense objects with the senses, are the wombs of pain, i.e., have pain as their ultimate fruit They have a beginning and an end, i.e., they are seen to remain only for a brief period and the reaction that follows their cessation is painful. He who knows what they themselves are, i.e., know themselves as Atman, will not find pleasure in them.

Commentary - Chakravarthi Ji

An intelligent person (budhah) does not attach himself to material pleasure.

Rudra Vaishnava Sampradaya - Commentary

The question may be raised that if moksa or liberation from material existence leads to the cessation of enjoyment of the senses how can it be considered as desirable for humans? Anticipating such a doubt Lord Krishna reiterates that pleasures which come from contact with the objects of the senses can be a source misery even at the time of enjoyment. These pleasures are difficult to gain because they are fleeting and fickle. They are difficult to maintain because they are wanton and frivolous and they are difficult to sustain due to competition, jealousy, reprisals, etc. Because all pleasure is temporary having a beginning and an end; the discriminating individual does not become attached and hanker for them.

Brahma Vaishnava Sampradaya - Commentary

For achieving renunciation, desire for enjoyment of the senses is detrimental and censured.

Shri Vaishnava Sampradaya - Commentary

The word samsparsaja means contact of the senses with their objects this precipitates anticipation for material pleasures which gives the illusion of happiness by such contact which actually are but a source of misery, pain and suffering. Lord Krishna is stating that because they are temporary having a time of beginning and a time of ending, contact with sense objects is shunned by those of spiritual intelligence who know such contacts are of a transitory nature.

Kumara Vaishnava Sampradaya - Commentary

The word samsparsaja means contact of the senses with their objects this precipitates anticipation for material pleasures which gives the illusion of happiness by such contact which actually are but a source of misery, pain and suffering. Lord Krishna is stating that because they are temporary having a time of beginning and a time of ending, contact with sense objects is shunned by those of spiritual intelligence who know such contacts are of a transitory nature.

Transliteration Bhagavad Gita 5.22

Ye hi samsparshajaa bhogaa duhkhayonaya eva te; Aadyantavantah kaunteya na teshu ramate budhah.

Word Meanings Bhagavad Gita 5.22

ye—which; hi—verily; sansparśha-jāḥ—born of contact with the sense objects; bhogāḥ—pleasures; duḥkha—misery; yonayaḥ—source of; eva—verily; te—they are; ādya-antavantaḥ—having beginning and end; kaunteya—Arjun, the son of Kunti; na—never; teṣhu—in those; ramate—takes delight; budhaḥ—the wise