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Gita : Ch-5. Slo-22.

Srimad Bhagavad-Gita :

Chapter-5. ( Karma-sanyasa-yogam )

Slokam-22. ( An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kuntī, such pleasures have a beginning and an end, and so the wise man does not delight in them. )

Ye   hi   samsparsaja    bhoga    duhkhayonaya    eva    te,

adyantavantah    kaunteya    na    teshu    ramate     budhah.

samsparsaja    bhoga    ye  =  by    contact    with    the   material    senses     those   enjoyment;

te   duhkhayonaya    eva  =   certainly   sources of    distress;

hi  =  why   because;

(te)    adyantavantah  =  they   have    a   beginning    and    a   end;

kaunteya  =  Arjuna;

budhah    teshu     na    ramate  =  intelligent   person   never   take    delight   in    them.

It can be understood how a person being free from desires is no longer attached to sensual pleasures and focusing within and realising the atma or eternal soul is able to experience unlimited bliss. But the question which may be raised is how can one become unattached to the desire for sensual pleasures from the very beginning? Lord Krishna explains that all pleasures in the material world have a beginning and an end. When pleasures are first enjoyed they give an acute illusion of happiness but due to indomitable time when such pleasures come to an end as they all must they are the cause of acute misery. For this reason the spiritually intelligent who are endowed with the faculty of discriminative knowledge do not indulge in sense pleasures knowing them to be temporary and binding.

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.

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.

Material sense pleasures are due to the contact of the material senses, which are all temporary because the body itself is temporary. A liberated soul is not interested in anything which is temporary. Knowing well the joys of transcendental pleasures, how can a liberated soul agree to enjoy false pleasure?

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

To be continued  ....


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Gita : Ch-10. Slo-12 & 13.

Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.


arjuna uvaca :

param  brahma  param  dhama  pavitram  paramam  bhavan,

purusham  sasvatam  divyam  adidevamajam  vibhum.

arjuna uvaca :  arjuna  said;

param  brahma  param  dhama  =  supreme  brahmam  and  supreme  place  to  attain (sustenance );

paramam  pavitram  bhavan  =  supreme  and  purest  are  yourself;

tvam  sasvatam  divyam  purusham  =  you  are  the  divine  permanent purushan;

adi-devam-ajam  =  very  first  supreme  lord  and  unborn ( svayambhu );

vibhum  =  all  pervading,  ( said )  as;


ahustvamrshayah  sarve  devarshirnaradastatha,

asito  devalo  vyasah  svayam  caiva  bravishi me.

sarve  rshayah  =  all  rishi-s  and;

tatha  devarshih  naradah  =  also  deva  rishi  narada  and;

asitah  devalah  =  asitan  and  devala;

vyasah  ahu  =  and  vyasa  too  say;

svayam  eva  =  now  you  are  your  own;

me  bravishi  ca  =  also  explained,  ( the  above,  that  way said ) to  me.


Gita : Ch-13. Slo-13. Discussion-3.

Bhagavad-Gita :
Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam )

Slokam-13. ( I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahmam, the spirit, and it lies beyond the cause and effect of this material world.)

jneyam  yat  tat  pravakshyami  yatjnatvamrtamasnute,

anadimat  param   brahma  na  sat  tannasaducyate.

jneyam  yat  =   (which )  the  one  which  is  to  be  known  ( knowledge );
yat  jnatva  =  ( if  )  that  one  is  known ( knowing  that  knowledge );
amrtam  asnute  =  results  in  gaining  amrtatvm;
tat  pravakshyami  =  that  I  will  tell ( teach )  you;
anadimat  param   brahma  =  that  is  the  beginningless   Para-brahmam  ( the Supreme  abode ) ;
tat  sat  na  asat  na  =  that  either  sat ( cause ) or  asat  ( effect );
ucyate  =  cannot  be  said ( called ).

Discussion -3.
The use of the term innermost self to refer to the brahman does not create any contradiction bec…

Gita : Ch-13. Slo-6 & 7. Discussion-3.

Wednesday, December 28, 2016.

Srimad Bhagavad-Gita :

Chapter-13. ( Khetra-kshetrajna-vibhaga-yogam )

Slokam- 6&7.


Mahabutaniahankarah  bhuddhiraviyaktameva  ca,

Indriyani dasaikam  ca  panchendriyagocarah.

mahabutani  =  five elements ( Akasam, vayu, agni, jalam,  bhumi. );

ahankaram  =  false ego ( A sense of "karthrutva- bhoktyatva-abhimanam" );

bhuddhi  avyaktam  =  intelligence, vasana;

dhasa  indriyani  =  ten  indriyas;

ekam  =  mind;

pancha  indriya  gocarah  =    five indriya vishayas ( objects : form, sound, taste, smell, touch. ), thus, consisting of 24 tattva-s.


iccha  dveshah  sukam  dukham  samkhatascetana  drutih,

etat  kshetram  samasena  savikaramudahrutam.

etat  kshetram  =  this   kshetram   ( our body  );

iccha  dvesham  sukam  dukkam  = desire, hatred, joy and sorrow;

samkhatah  cetana  drutih  =  samkhatam, cetana,  and druti;

savikaram  =  thus 7 emotions;

samasena  udahrutam  =  briefed  to you Arjuna.

Discussion - 3.

The five great …