ये हि संस्पर्शजा भोगा दुःखयोनय एव ते।
आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः।।5.22।।
।।5.22।।क्योंकि हे कुन्तीनन्दन जो इन्द्रियों और विषयोंके संयोगसे पैदा होनेवाले भोग (सुख) हैं वे आदिअन्तवाले और दुःखके ही कारण हैं। अतः विवेकशील मनुष्य उनमें रमण नहीं करता।
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.
For achieving renunciation, desire for enjoyment of the senses is detrimental and censured.
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.
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.
