Bhagavad Gita Chapter 5, Verse 22

English Translation

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.

Detailed Commentary

।।5.22।। Explanation — 'ye hi samsparśajā bhogāḥ' (For the pleasures born of contact with objects) – When the senses connect with objects like sound, touch, form, taste, and smell, the happiness derived from this is called 'bhoga' (enjoyment/experience). In sense-born bhoga, man is not independent. Even the joy one experiences upon receiving comfort, convenience, and respect is bhoga. The delight experienced from hearing praise of a principle one respects is also bhoga. Experiencing happiness from Prakriti-born beings, objects, and circumstances, excluding the Paramatma (Supreme Self), is indeed bhoga. Scripturally prohibited bhogas are to be renounced, and even scripturally sanctioned bhogas are to be renounced as they obstruct the attainment of Paramatma. Bhoga does not occur without *jaḍatā* (inertia/materiality), whereas for the attainment of Paramatma, it is essential to remain far from *jaḍatā*. 'ādyantavantaḥ' (Having a beginning and an end) – All bhogas are temporary; they are subject to change. Bhogas have no permanent unity with the *Ātmā* (Self). Bhogas are *jaḍa* (insentient/material), the Ātmā is *cetan* (sentient/conscious). Bhogas are changeable, and the Ātmā is immutable. Bhoga has a beginning and an end, the Ātmā is eternal. The Ātmā cannot derive happiness from bhogas. The *jīva* (individual soul) is a part of Paramatma, therefore it can only find lasting happiness from Paramatma. Bhogas are temporary, therefore the lasting impact of the joy and sorrow they cause is diminished. The term 'ādyantavantaḥ' is a remedy to lessen the influence of bhogas. 'duḥkhayonaya eva te' (They are verily sources of sorrow) – All relation-based pleasures are causes of sorrow. The absence of a desired object causes sorrow, and only upon its attainment is temporary happiness found. An enjoyer (*bhogī*) cannot escape sorrows, because bhoga arises from *jaḍatā* and this becomes the cause of birth and death. In Patanjali's Yoga Sutras, it is stated: 'pariṇāma-tāpa-saṁskāra-duḥkhair guṇa-vṛtti-virodhāc ca duḥkham eva sarvaṁ vivekinaḥ.' Three types of sorrow are always present, therefore, for the discerning person (*vivekī*), all bhogas are sorrowful. Bhogas that appear pleasant in the beginning ultimately cause sorrow. From bhogas, there is a loss of energy and the destruction of the enjoyed object – this is 'pariṇāma-duḥkha' (sorrow due to consequences/change). Upon seeing more enjoyment with others, not attaining according to one's desires, or lacking the ability to enjoy, faults arise in the mind – this is 'tāpa-duḥkha' (sorrow due to anxiety/agitation). A person becomes unhappy due to separation from bhogas – this is 'saṁskāra-duḥkha' (sorrow due to latent impressions/subtle tendencies). Due to an interest in bhogas, the mind desires to attain them, but *viveka* (discernment) restrains it. During *satsang* (spiritual gathering), the pleasure of sleep attracts due to *tāmasī vṛtti* (tamasic tendency), but due to *sāttvikī vṛtti* (sattvic tendency), the thought arises to attend the *satsang*, because this opportunity does not come often – this is 'guṇa-vṛtti-virodha' (conflict of the gunas' tendencies), which causes sorrow to seekers. Attaining bhoga does not happen by one's own will; *prārabdha* (destiny/past karma) plays a significant role in it, and one is subject to dependency. However, every person can attain God (*Bhagavān*); because it is for this very purpose that the human body has been obtained. Bhogas are not attained equally by all, but Bhagavān can be attained equally by everyone. The Bhagavān that Rishis attained in Satya Yuga can still be attained by everyone today. Bhogas are neither permanent nor for everyone. But the attainment of Bhagavān is permanent and for everyone. The implication is that all are equal in the renunciation of bhogas. The term 'eva' (indeed/verily) signifies that bhogas are undoubtedly a cause of sorrow. Even if they appear to bring happiness, in reality, there is no true happiness in them. 'na teṣu ramate budhaḥ' (The wise do not delight in them) – What an ordinary person feels as pleasure in bhogas, a discerning person (*vivekaśīla vyakti*) perceives as sorrowful. Therefore, he does not get lost in those bhogas. A discerning person knows that all sorrows, distresses, sins, hells, etc., in the world are based on the desire for relation-born pleasure. By valuing this knowledge, he is called *buddhimān* (wise). One who has understood that bhogas are sorrow-giving, yet still desires them and delights in them, is not called wise due to not giving sufficient importance to their knowledge. A wise person who values their knowledge cannot desire bhogas or delight in them. Connection – In the previous verse, Bhagavān stated that one who enjoys contact-born pleasures cannot escape sorrows. Who then is truly happy – the answer will be given in the next verse.