Bhagavad Gita - Chapter 5 - Shloka (Verse) 22

व्याख्या--'ये हि संस्पर्शजा भोगाः'--शब्द, स्पर्श, रूप, रस और गन्ध--इन विषयोंसे इन्द्रियोंका रागपूर्वक सम्बन्ध होनेपर जो सुख प्रतीत होता है, उसे 'भोग' कहते हैं। सम्बन्ध-जन्य अर्थात् इन्द्रिय-जन्य भोगमें मनुष्य कभी स्वतन्त्र नहीं है। सुख-सुविधा और मान-बड़ाई मिलनेपर प्रसन्न होना भोग है। अपनी बुद्धिमें जिस सिद्धान्तका आदर है, दूसरे व्यक्तिसे उसी सिद्धान्तकी प्रशंसा सुनकर जो प्रसन्नता होतीहै, सुख होता है, वह भी एक प्रकारका भोग ही है। तात्पर्य यह है कि परमात्माके सिवाय जितने भी प्रकृतिजन्य प्राणी, पदार्थ, परिस्थितियाँ, अवस्थाएँ आदि हैं, उनसे किसी भी प्रकृति-जन्य करणके द्वारा सुखकी अनुभूति करना भोग ही है।शास्त्रनिषिद्ध भोग तो सर्वथा त्याज्य हैं ही, शास्त्र-विहित भोग भी परमात्मप्राप्तिमें बाधक होनेसे त्याज्य ही हैं। कारण कि जडताके सम्बन्धके बिना भोग नहीं होता, जब कि परमात्मप्राप्तिके लिये जडतासे सम्बन्ध-विच्छेद करना आवश्यक है।
'आद्यन्तवन्तः'--सम्पूर्ण भोग आने-जानेवाले हैं, अनित्य हैं, परिवर्तनशील हैं (गीता 2। 14)। ये कभी एकरूप रह सकते ही नहीं। तात्पर्य है कि इन भोगोंकी स्वयंके साथ किसी भी अंशमें एकता नहीं है। भोग आने-जानेवाले हैं और स्वयं सदा रहनेवाला है। भोग जड हैं और स्वयं चेतन है। भोग विकारी हैं और स्वयं निर्विकार है। भोग आदि-अन्तवाले हैं और स्वयं आदि-अन्तसे रहित है। इसलिये स्वयंको भोगोंसे कभी सुख नहीं मिल सकता। जीव परमात्माका अंश है--'ममैवांशो जीवलोके' (गीता 15। 7), इसलिये उसे परमात्मासे ही अक्षय सुख मिल सकता है--'स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते' (गीता 5। 21)।भोग आने-जानेवाले हैं--इस तरफ ध्यान जाते ही सुख-दुःखका प्रभाव कम हो जाता है। इसलिये 'आद्यन्तवन्तः' पद भोगोंके प्रभावको मिटानेके लिये औषधरूप है।

इसलिये भी ( इन्द्रियोंको विषयोंसे ) हटा लेना चाहिये क्योंकि विषय और इन्द्रियोंके सम्बन्धसे उत्पन्न जो भोग हैं वे सब अविद्याजन्य होनेसे केवल दुःखके ही कारण हैं क्योंकि आध्यात्मिक आदि ( तीनों प्रकारके ) दुःख उनके ही निमित्तसे होते हुए देखे जाते हैं। एव शब्दसे यह भी प्रकट होता है कि ये जैसे इस लोकमें दुःखप्रद हैं वैसे ही परलोकमें भी दुःखद हैं। संसारमें सुखकी गन्धमात्र भी नहीं है यह समझकर विषयरूप मृगतृष्णिकासे इन्द्रियोंको हटा लेना चाहिये। ये विषयभोग केवल दुःखके कारण हैं इतना ही नहीं किंतु ये आदिअन्तवाले भी हैं विषय और इन्द्रियोंका संयोग होना भोगोंका आदि है और वियोग होना ही अन्त है। इसलिये जो आदिअन्तवाले हैं वे केवल बीचके क्षणमें ही प्रतीतिवाले होनेसे अनित्य हैं। हे कौन्तेय परमार्थतत्त्वको जाननेवाला विवेकशील बुद्धिमान् पुरुष उन भोगोंमें नहीं रमा करता। क्योंकि केवल अत्यन्त मूढ़ पुरुषोंकी ही पशु आदिकी भाँति विषयोंमें प्रीति देखी जाती है। कल्याणके मार्गका प्रतिपक्षी यह ( कामक्रोधका वेगरूप ) दोष ब़ड़ा दुःखदायक है सब अनर्थोंकी प्राप्तिका कारण है और निवारण करनेमें अति कठिन भी है। इसलिये भगवान् कहते हैं कि इसको नष्ट करनेके लिये खूब प्रयत्न करना चाहिये।

He (the commentator) cites the subsequent verse to demonstrate another reason regarding that very subject (withdrawal of senses) with "Moreover" (itaśca), etc. "The senses [should be withdrawn] from the presence of objects"—this is the implied completion (śeṣa). For the sake of dispassion alone, He condemns sensual pleasures with "For those" (ye hi), etc.

(Objection): "Indeed, since living beings are seen to have a taste for enjoyments born of the contact between objects and senses, how are they the source of misery?" Anticipating this doubt, He states that even if the undiscriminating are attached to them, the discriminating are not, with "Having beginning and end" (ādyantavantaḥ). Since enjoyments are born from sense-object contacts which are accompanied by mental anguish (ādhi), disease, old age, death etc., and partake of the suffering of acquisition etc., and result in the experience of (only) a morsel of happiness; therefore, they are causes of misery—this is the construction.

(Objection): "Since miseries are the effect of ignorance (avidyā), how can they be born of enjoyment?" Anticipating this—since enjoyments are prompted by ignorance, it is logical that miseries are based on them—intending this, He says "Ignorance" (avidyā).

He presents human experience regarding enjoyments being sources of misery with "It is seen indeed" (dṛśyante hi). (Objection): "Even if worldly enjoyments are the cause of misery, heavenly (āmuṣmika) ones are not so, due to the absence of such experience?" Anticipating this, He states the meaning established by the force of the restriction (avadhāraṇa - implied 'only') with "Just as" (yathā).

Having stated the literal meaning of the first half, He states the purported meaning with "No" (na), etc. "Moreover" (itaśca)—for this reason too, the senses must be withdrawn from the presence of objects; thus He says "Not only" (na kevalam).

Due to "having beginning and end," since they exist only in the middle moment, their "momentariness" (kṣaṇa-bhaṅguratva) is established, and thus the fact that enjoyments are to be disregarded (upekṣaṇīyatva) is established. Indeed, their momentariness exists because they are manifested by mental modifications which take the form of momentary objects; thinking this, He says "Therefore" (ataḥ).

And since indifference towards enjoyments is observed in discriminating persons who act with forethought, their illusory nature (ābhāsatva) becomes apparent; thus He says "Not in them" (na teṣu). (Objection): "But a taste for enjoyments is observed in some people?" To this He says "Extremely" (atyanta - referring to the extremely deluded).

"One should cultivate detachment regarding objects"—what was stated thus, He strengthens by propounding the miserable nature of enjoyments with "For those" (ye hi), etc. "For those" (ye hi)—because the enjoyments born from the contacts of objects and senses are the "wombs" (yonayaḥ)—causes—of miseries like the Adhyatmika (bodily/mental) etc. Because they are covered by ignorance.

From the word "only" (eva - implied in the restrictive meaning), knowing that there is not even a trace of happiness in samsara, one should withdraw the senses from enjoyments which are like shell-silver. Not only are they sources of misery, but also "having beginning and end" (ādyantavantaḥ). The "beginning" is the contact of object and sense; the "end" of enjoyments is indeed the separation from this (contact).

Therefore, the "Wise" (budhaḥ)—the discriminating one, the knower of the truth of the Seer (dṛg) and the Seen (dṛśya)—does not delight in those enjoyments. As stated in the Vasistha: "Wealth and women are as fragile as the breaking of waves; which wise man delights in them, which are like the shadow of a cobra's hood?"

Addressing as "Kaunteya" (Son of Kunti), He implies that only one possessing "womanly nature" (strī-svabhāva), short-sighted, and extremely deluded delights in enjoyments. Or, He indicates: "You are the son of Kunti who was devoid of delight in objects, so you are fit to not delight in them."

For the sake of Renunciation (sannyāsa), He condemns desire and enjoyment (kāma-bhoga) with "For those" (ye hi), etc.

(Objection): "Indeed, for the sake of the happiness of Liberation which is like deep sleep, who would abandon the 'obtained' external happiness of divine women, food, drink, music, musical instruments, etc.?" Anticipating this, He condemns external happiness because of its impermanence with "For those" (ye hi), etc.

"Born of contact" (saṃsparśajāḥ) means born of the connection with objects.

The reason for their being "sources of misery" (duḥkhayonitvam) is "having beginning and end" (ādyantavantaḥ).

(For example), the happiness that exists upon the birth of a son perishes when he perishes and gives great misery; therefore, the "Wise" (budhaḥ)—one who sees the end result (paripākadarśī)—does not delight in those enjoyments.

The enjoyments born of the contact of objects and senses are "sources of misery" (duḥkhayonayaḥ); they are indeed perceived to be "resulting in misery" (duḥkhodarkāḥ) and "having beginning and end" (ādyantavantaḥ)—existing for a short time.

One who knows their true nature (tadyāthātmyavit) does not delight in them.

(Objection): "Indeed, if there is cessation of the enjoyments of pleasant objects too, how can Liberation be a 'human goal' (puruṣārtha)?" To this He says "For those" (ye hi), etc.

"Contacted" (saṃspṛśyante) means "Contacts" (saṃsparśāḥ), i.e., objects; the enjoyments—pleasures—born from them; they, indeed, even in the present time, being pervaded by rivalry, jealousy, etc., are the very "wombs"—causes—of misery; and they possess a beginning and an end.

Therefore, the discriminating one (vivekī) does not delight in them.

"For one who has been fond of external contacts since beginningless time, how is their abandonment possible?"—upon this expectation (question), (the answer is that) by seeing the defects in acquisition, preservation, etc., withdrawal from them is possible—this is stated by the verse beginning with 'Ye hi'; with this intention, he says 'Of the natural (man)'. By 'Samsparshajah' (born of contact), he manifests the intended conditional nature—as 'born of the contact of objects and senses'. 'Sparsha' (contact) here means mere relationship. By this, the pettiness of the nature of that happiness is stated.

In 'Duhkhayonayah' (sources of misery), to show the intention of Tatpurusha compound, it is stated as 'having misery as future consequence'. Due to being born of contact, being the source of misery is certain even in the other world—this is the intention of the particle 'Eva' (indeed). Indeed, there is no natural enjoyment greater than the enjoyment of Hiranyagarbha; even that, being limited to a hundred years by his own calculation, is equal to human (enjoyment) etc.—to show this, 'existing for a short time' is stated. Like in lightning flashes and bubbles etc., the difference in intermediate duration of existence is characterized by 'having a beginning and an end'; this is the purport.

Thus, by the three adjectives 'born of contact' etc., littleness, mixture with misery, and finiteness are shown. For one skilled in defects established by direct perception, what need is there for instruction?—to show this, 'are perceived' is stated. To show that by the word 'Budha' (wise), possession of discriminative knowledge useful for the fivefold withdrawal is intended here, 'knower of their reality' is stated. He does not delight in them, but gradually withdraws; this is the purport.

In crossing the ocean and serving kings etc., up to the destruction of the body, are the 'defects of acquisition'. Even for an object to be protected that is placed in an inner sanctum surrounded by a thousand walls, the kings, fire, thieves, rats etc., and the troubles of preventing them etc., are the 'defects of preservation'. "Even in heaven, for one decaying and afraid of falling, there is no satisfaction" (Vishnu Purana 6.5.50)—etc. are the 'defects of decay'. "Desire never calms down by the enjoyment of desires; like fire by oblation, it grows indeed more" (Bhagavatam 9.19.14, Mahabharata 1.85.12, Vishnu Purana 4.10.22); "In the non-attainment of a beautiful woman, lust is seen (even) towards animals"—like these, the continuity of successive attachment, cause of disaster, and tendency towards unfit objects etc., are the 'defects of enjoyment'. And because all this is mostly pregnant with violence to others, the continuous series of worldly and other-worldly miseries dependent on that are the 'defects of violence'.

And these five types of defects are established by perception etc.—therefore, for those who contemplate on them, the easy abandon-ability of the natural (object), even though practiced since beginningless time, is established; this is the purport. And it is stated in the Tushti-Prakarana (section on contentment) even by the Sankhyas: "External contentments are five, from withdrawal from objects" (Sankhya Karika 50).

आत्मा के अनन्त आनन्द का अनुभव करने के लिए हम साधक लोग भी विषयासक्ति से मुक्त होने का प्रयत्न करते हैं। एक सामान्य स्तर का बुद्धिमान् पुरुष भी यदि जीवन के अनुभवों पर विचार करे तो वह समझ सकता है कि अनित्य विषयों में सुख की खोज करना कोई लाभदायक व्यापार नहीं है। हमारे सभी अनुभवों में उपयोगिता के ह्रास का नियम समान रूप से कार्य करता है। जो वस्तु प्रारम्भ में सुख देती है वही कुछ समय पश्चात् अत्यन्त दुखदायी भी बन जाती है। भूखे होने पर पहले और पच्चीसवें लड्डू को खाते समय हमारे क्या अनुभव होगें इसका प्रत्यक्ष प्रयोग करके देखा जा सकता है जो इस मूलभूत सत्य को प्रमाणित करेगा कि वैषयिक उपभोग सदा ही दुख के कारण होते हैं।इन्द्रियोपभोग की वस्तुएँ उतनी ही सुन्दर एवं सुखदायक हो सकती हैं जितनी कि कुष्ठ रोगिणी कोई वेश्या जो सौन्दर्य़ प्रसाधनों से सजधज कर किसी व्यापारिक नगरी की अंधेरी संकरी गली में स्थित अपने कोठेमें अनजाने लोगों को लुभाने का प्रयत्न करती खड़ी रहती है। श्रीकृष्ण इस तथ्य को सुन्दर शैली में समझाते हुए कहते हैं कि वैषयिक सुख अनित्य होने के कारण विवेकी पुरुष को मोहित नहीं कर सकते।बुद्धिमान् पुरुष पूर्णत्व प्राप्ति से ही सन्तुष्ट होता है। हम भौतिक परिच्छिन्न वस्तुओं के पीछे अधिक सन्तोष और आनन्द पाने की आशा में दौड़दौड़ कर स्वयं को थका लेते हैं और उस झूठी आशा में न जाने कितने हीन कर्म भी करते हैं। जबकि वास्तविक शुद्ध दिव्य और पूर्ण आनन्द केवल आत्मानुभूति के द्वारा ही प्राप्त हो सकता है।श्रेय मार्ग का एक और प्रतिपक्षी शत्रु है जो सब अनर्थों का कारण तथा दुर्जेय है इसलिये सबके परिहार के लिये प्रयत्नाधिक्य की आवश्यकता है। भगवान् कहते हैं

"For those" (ye hi) etc. He indeed contemplates thus:

"The enjoyments born of external objects are all forms of the cause of misery;

and even being such, they are impermanent (anityāḥ)."

(Objection): "Surely, in the next verse, nothing contained within the triad of Renunciation, Yoga, and Knowledge is being stated (so how is it an elaboration of Sannyasa?)." To this he says "For the sake of Renunciation" (sannyāsārtham), etc.

In "condemns" (nindayati), the causal suffix (ṇic) is used in the sense of the root itself (svārtha).

Or—"by one desiring Renunciation" (is the condemnation done).

(Objection): "Indeed, if attachment to external objects is removed, there is the experience of imperishable happiness in the Self; and when that (experience) exists, only by its grace is the attachment to external objects removed. Due to this mutual dependence (itaretarāśraya), neither would be established?" (Answer): Anticipating this, He states the solution that attachment is removed solely by the practice of seeing defects in objects, with "For, because" (hi yasmāt), etc. Those "born of contact"—born of the connection between objects and senses; "enjoyments" (bhogāḥ)—experiences of a mere morsel of trivial happiness; whether in this world or the next, being pervaded by attachment, aversion, etc., they are "sources of misery alone" (duḥkhayonayaḥ eva). All of them, up to the world of Brahma, are causes of misery alone. As stated in the Vishnu Purana: "As many connections dear to the mind a living being makes, so many spikes of sorrow are driven into his heart."

Even being such, they are not stable, but "having beginning and end" (ādyantavantaḥ). The "beginning" is the contact of object and sense, and the "end" is indeed the separation from them; those which possess these (are such). Since they are non-existent before and after, appearing in the middle like a dream, they are momentary and illusory. As stated by Gaudapadacharya: "That which does not exist in the beginning and the end, is so (non-existent) even in the present." Since it is so, therefore the "Wise" (budhaḥ)—the discriminating one—does not delight in them; due to being "experienced as adverse" (pratikūla-vedanīyatva), he does not experience pleasure. As stated by Lord Patanjali: "Due to the suffering of change (pariṇāma), anxiety (tāpa), and latent impressions (saṃskāra), and due to the conflict of the functions of the Gunas (guṇa-vṛtti-virodha), all is indeed misery for the discriminating one" (Yoga Sutra 2.15). All sense-pleasure, whether seen or scriptural, is indeed misery because it is experienced as adverse. This is for the discriminating one who fully knows the nature of afflictions (kleśa) etc., not for the undiscriminating. The wise man is like the eyeball (akṣipātra); he is agitated even by a trace of very slight misery. Just as a wool fiber, though extremely soft, pains by touch when placed on the eyeball, but not on other limbs; similarly, for the discriminating one alone—like eating food mixed with honey and poison—all means of enjoyment are misery because they are pierced by affliction in all three times; not for the deluded one who endures manifold miseries—this is the meaning.

There (in the Sutra), by "suffering of change, anxiety, and impressions," the "conditional" (aupādhika) miserable nature of sense-pleasure is stated due to being pierced by misery in past, present, and future. By "and due to the conflict of the functions of the Gunas," its miserable nature "by intrinsic form" (svarūpataḥ) is stated. There, change, anxiety, and impressions are the very miseries; "by them"—this is the meaning. The instrumental case is used in the sense of "characteristic nature" (itthambhūta-lakṣaṇa). To explain: All experience of pleasure is indeed pierced by Attachment (rāga). It is not possible that "one is not attached to it and yet is happy by it." And Attachment itself, having arisen first, transforms into the form of happiness upon the attainment of the object. And since that (attachment) increases every moment, the misery caused by the non-attainment of its object is unavoidable, hence it is of the nature of misery. Whatever peace of the senses exists in enjoyments is happiness due to satisfaction; whatever lack of peace exists due to greed (laulya) is misery. And it is not possible to create desirelessness of senses through the practice of enjoyment. Because following the practice of enjoyment, attachments and the skills of the senses increase. And the Smriti says: "Never is desire [pacified by enjoyment]..." Therefore, since it is a transformation of attachment which is of the nature of misery, sense-pleasure is also misery, because effect and cause are non-different—this is "Misery of Change" (pariṇāma-duḥkhatā).

Similarly, at the time of experiencing happiness, one hates the means of misery which are adverse to it. And enjoyment is not possible without harming living beings, so one harms beings. And "Aversion" (dveṣa) is a specific resolve that "may all means of misery not come to me." And no one can avoid all of them. Therefore, even at the time of experiencing happiness, due to the constant presence of aversion towards its obstructors, the "Misery of Anxiety" (tāpa-duḥkha) is difficult to avoid. Anxiety is indeed Aversion. And thus, being unable to avoid means of misery, one gets deluded—this "Misery of Delusion" (moha-duḥkhatā) is also explained. And thus the Yoga Bhashyakara (Vyasa) said: "The experience of anxiety dependent on animate and inanimate means is pierced by aversion for everyone." There exists the "Karmic deposit born of aversion" (dveṣaja-karmāśaya). And praying for means of happiness, one strives with body, speech, and mind. Then one favors or harms another, and by favoring and paining others, accumulates Dharma and Adharma. That karmic deposit comes from greed and delusion—this is called "Misery of Anxiety."

Just as the present experience of happiness deposits a latent impression (samskara) at the time of its destruction; and that becomes memory of happiness; and that (becomes) attachment; and that (becomes) effort of mind, body, and speech; and that (becomes) karmic deposits of merit and demerit; and they (become) birth etc.—this is "Misery of Impressions" (saṃskāra-duḥkhatā). Similarly, the impressions of Anxiety and Delusion should also be explained.

Thus having stated that sense-pleasure is misery because of being pierced by misery in all three times, He states its miserable nature "by intrinsic form" with "and due to the conflict of the functions of the Gunas." The Gunas—Sattva, Rajas, Tamas—are of the nature of pleasure, pain, and delusion; although of mutually contradictory natures, like oil, wick, and fire, they initiate a single effect—the Lamp—which is "tri-natured" (tryātmaka) as suitable for the person's enjoyment. There, due to the subordination of two when one is predominant, by the designation of the predominant alone, the tri-guna effect is designated by one Guna as Sattvic, Rajasic, or Tamasic. There, even the cognition (pratyaya) which is of the form of enjoyment of happiness, although it is an effect of predominant Sattva, is still of the nature of the three Gunas because of being an effect of unmanifest Rajas and Tamas. And thus, just as it has the nature of happiness, its nature of misery and delusion is also certain (dhruva); therefore, "all is indeed misery for the discriminating one." And even such a cognition is not stable. Because "the behavior of Gunas is moving/fickle," the mind is said to be "swiftly changing" (kṣipra-pariṇāmi). (Objection): "How can a single cognition attain mutually contradictory states of pleasure, pain, and delusion simultaneously?" (Answer): No. There is no contradiction between the manifest and the unmanifest. The conflict is simultaneous only for those of equal force (samavṛttikānām), not for those of unequal force. Just as active Dharma, Knowledge, Dispassion, and Power conflict with active Adharma, Ignorance, Non-dispassion, and Impotence; but not with those existing in potential form (svarūpa-sadbhiḥ). The maxim is "The conflict of a principal is with a principal, not with a weak one." Similarly, Sattva, Rajas, and Tamas also do not tolerate mutual "predominance" simultaneously, but they do tolerate mutual "existence."

By this, the simultaneous existence of Attachment, Aversion, and Delusion even in the "Miseries of Change, Anxiety, and Impressions" is explained, because Afflictions (kleśas) have four states: Dormant (prasupta), Attenuated (tanu), Interrupted (vicchinna), and Active (udāra). To explain: Ignorance (avidyā), Egoism (asmitā), Attachment (rāga), Aversion (dveṣa), and Clinging to Life (abhiniveśa) are the five Afflictions. Ignorance is the "field" (source) of the subsequent ones—Dormant, Attenuated, Interrupted, and Active. Taking the non-eternal, impure, painful, and non-Self as eternal, pure, happy, and Self is Ignorance. The apparent identity of the Seer (dṛk) and the Power of Seeing (darśana-śakti / Intellect) is Egoism. That which follows happiness is Attachment. That which follows misery is Aversion. Running by its own momentum, established even in the wise—is Clinging to Life. They are removable by "involution" (pratiprasava) when subtle. Their "modifications" (vṛttayaḥ) are removable by meditation. The "Karmic deposit" rooted in afflictions is to be experienced in seen and unseen births. When the root exists, its fruition is birth, life-span, and enjoyment. These are the Patanjala Sutras.

There, "Thinking of 'that' in 'not-that'"—Error, False Knowledge, Ignorance—these are synonyms. That is the root cause of the entire Samsara. There, the idea of Eternal in the Non-eternal—e.g., "The earth is permanent, the sky with moon and stars is permanent, the gods are immortal." The idea of Pure in the Impure—the extremely disgusting body—e.g., "This girl is lovely like a new crescent moon, made as if of parts of honey and nectar, seems to have emerged breaking the moon, with eyes wide like blue lotus petals, she seems to comfort the world of living beings with eyes full of gestures"—(But in reality) what is connected to what? "By location, by seed, by sustenance, by secretions, and even by death; because the body requires cleanliness to be imposed (ādheya-śauctvāt)—the Pundits know it to be indeed impure"—this is a verse by Vyasa. By this, the idea of Merit in Demerit and the idea of Good (artha) in Evil (anartha) is explained. The idea of Happiness in Misery was exemplified by "Due to the suffering of change, anxiety, impressions... all is misery for the discriminating." The idea of Self in the Non-Self—e.g., "I am a human in the body" etc. This Ignorance, being the root of all afflictions, is called "Tamas."

The identification of non-difference between Intellect and Purusha is Egoism—this is "Delusion" (moha). Even without means, "May all kinds of happiness be mine"—this specific error is Attachment. That indeed is "Great Delusion" (mahāmoha). Even when means of misery are present, "May no misery happen to me"—this specific error is Aversion. That is "Tamisra" (Darkness). Even in the absence of life-span, "May I not be separated from these transient bodies, senses etc."—this specific error in the form of fear of death, natural from the worm to the wise, common to all beings, is Clinging to Life (abhiniveśa). That is "Andhatamisra" (Blind Darkness). As stated in the Purana: "Tamas, Moha, Mahamoha, Tamisra, and that named Andha(tamisra); this Ignorance appeared in five joints/sections from the Great Soul (Brahma)."

And these afflictions have four states. There, the existence in an unmanifest form due to non-production of the non-existent is the "Dormant State" (suptāvasthā). Even when manifest, the non-production of effect due to the lack of auxiliary causes is the "Attenuated State" (tanvavasthā). Even when manifest and producing effect, being overpowered by something strong is the "Interrupted State" (vicchinnāvasthā). Being manifest, having obtained auxiliaries, and producing its effect without obstruction is the "Active State" (udārāvasthā). Of the four afflictions starting with Egoism which are forms of Error and possess these four states, "Ignorance" (avidyā) alone in its general form is the "Field"—the breeding ground. Because the nature of error has been shown for all of them. This means that only by the removal of Ignorance is there the removal of afflictions. And those afflictions are "Dormant"—like those merged in Prakriti (prakṛtilaya); "Attenuated"—thinned by the practice of the opposite, like those of Yogis. Both of these are "Subtle"; they are to be removed by "involution" (pratiprasava)—by the restraint of mind itself, by Seedless Samadhi. But those which are Gross—being the effects of subtle modifications—are "Interrupted" and "Active." Breaking off again and again, and reappearing in that respective form—they are "Interrupted." For example, anger existing during the time of attachment but not manifested is said to be interrupted. Similarly, Chaitra is attached to one woman, so he is not detached from others; but attachment is active in one and potentially active in others; so it is said to be interrupted then. Those which are active in objects at a given time, they are then fully manifest and called "Active." Therefore, both of these (Interrupted and Active), being extremely gross, are to be removed by "Meditation on the Lord" consisting of pure Sattva; they do not require (immediate) restraint of mind. Only the subtle ones are removed by restraint. And thus, in the Miseries of Change, Anxiety, and Impressions, all afflictions are always present in Dormant, Attenuated, or Interrupted forms; "Activity" (udāratā) may be occasional—this is the distinction.

And these, generating misery characterized by pain, become denoted by the word "Affliction" (kleśa). Because the "Karmic Deposit" named Dharma and Adharma is rooted in affliction alone. And when the root affliction exists, the fruition of that Karmic Deposit is birth, life-span, and enjoyment. And that Karmic Deposit is to be experienced in seen and unseen births as it initiates its fruition here and hereafter. Thus, the stream of afflictions revolves incessantly like a water-wheel. Therefore, it is rightly said: "For those enjoyments born of contact are sources of misery alone... having beginning and end." "Source of misery"—due to change etc. and conflict of Guna-functions; "Having beginning and end"—due to the fickle nature of Guna-functions—this is the explanation in the Yoga view. For the Upanishadic followers (Vedantins), however: Beginningless positive Ignorance is Avidyā. The superimposition of the Ego-entity is Asmitā. Attachment, Aversion, and Clinging to Life are its specific modifications. Thus, being rooted in Ignorance, all (enjoyments) are illusory like the rope-snake superimposition because they are of the nature of Ignorance; even though illusory, they are "sources of misery"; and like dreams etc., being merely "creation by perception" (dṛṣṭi-sṛṣṭi), they are "having beginning and end." Therefore, the "Wise" (budhaḥ)—whose delusion has ceased by the realization of the Substrate (adhiṣṭhāna)—does not delight in them. Like one knowing the nature of a mirage does not proceed there seeking water. Knowing that "there is not even a trace of happiness in Samsara," one should withdraw all senses from it—this is the meaning.

Now (doubt), in the absence of enjoyment of worldly essence (Rasa), how can there be knowledge of supernatural/divine Essence without experience? And in the absence of that (knowledge), how can there be experience of That? To this He says—

'Ye hi samsparshajah' (Those born of contact indeed). 'Samsparshajah Bhogah'—enjoyments related to objects, enjoyments in the worldly sense—they are 'Duhkhayonayah' (sources of misery), meaning they become the causes of the affliction of the absence of relationship with the Lord;

since they are 'Adyantavantah' (having beginning and end)—'Adimantah' (having a beginning), born by their very nature, not by the will of the Lord. 'Antavantah' (having an end)—they are completed merely by the fulfillment of one's own desire.

Since they alone are such, therefore O Kaunteya—fit for experiencing My being—'Hi' means with certainty. 'Budhah'—the Lord who is the knower of all Rasas—'Na ramate'—does not delight (in them), meaning He does not grant the Essence (Rasa). Since the Lord is 'Budhah'—Knower of all Rasas—therefore by His will, that experience of Enjoyment (of the Divine) will indeed be accomplished; this is the purport.

"For those" (ye hi)—because "born of contact" (saṃsparśajāḥ)—born of the contacts of objects and senses—"enjoyments" (bhogāḥ)—experiences—are "sources of misery alone" (duḥkhayonayaḥ eva), due to being created by ignorance. Indeed, it is seen that Adhyatmika (bodily/mental) miseries etc. are caused by them alone. "Just as" in this world, "so too" in the next world—this is understood from the word "only" (eva). Knowing that "there is not even a trace of happiness in Samsara," one should withdraw the senses from the mirage of objects.

Not only are they sources of misery, but also "having beginning and end" (ādyantavantaḥ). "Beginning" (ādi)—is the contact of object and sense for enjoyments; and "End" (anta)—is indeed their separation. Therefore, "having beginning and end"—meaning "impermanent" (anityāḥ), existing in the middle moment—this is the meaning.

O Kaunteya! In those enjoyments, the "Wise" (budhaḥ)—the discriminating one who has understood the Supreme Reality—does not delight. Only the delight of the extremely deluded is seen in objects, like that of animals etc.

And since this (desire/anger) is the adversary of the path of supreme good, the most painful defect, the cause of attaining all evil, and difficult to avoid; therefore, "excessive effort" should be made in removing it—thus the Lord says (in the next verse).

(Objection): "Indeed, if even the objects that are the causes of happiness are removed, how can 'Liberation'—which is merely heard of (śrutamātra) and is of the nature of the Bliss of Brahman—be a 'Human Goal' (puruṣārtha)?"

To this He says "For those" (ye hi), etc. (Answer): Since sense-enjoyments generated by material senses have a beginning and an end and are sources of misery, their status as "non-goals" (apuruṣārthatva) and "evil/harmful" (anarthatva) is established by implication.

Therefore, realizing that the Bliss of Brahman alone is the true Human Goal because it is contrary to that (being eternal and pure), the engagement of the "Wise" (budha) Yogi is in That alone. This He states with "The wise does not delight in them."

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)

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:;

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.