Verse-38
Chapter 18 — Moksha Sanyasa Yoga
Verse 38
🕉 Original Sanskrit Shloka
viṣayendriyasaṁyogādyattadagre'mṛtopamam
pariṇāme viṣamiva tatsukham rājasam smṛtam
🕉 English Translation
Aarambh mein lagta amrit hai jo,
Magar baad mein woh hee vishroop ho.
Vishaya indriyon ke mile bhog se,
Kehte rajoguna ka sukh hain useh.
📜 Translation
English
The happiness which arises out of the contact of the senses with their objects, which even though in the beginning, at the time it is being enjoyed is like nectar, at end is like poison. For this reason this happiness is known to be rajasic.
To bring out the reality of happiness and sorrow and to present the correct picture or for revealing the secret, this verse of the Gita is full of meaning, is important and also cautioning one. The happiness which worldly persons engrossed in the pleasures of sensual objects consider to be all, this verse warns that it is not all. it is just a mirage, a deceit in the form of happiness, transitory, impermanent, happiness which comes and goes. Its beginning but not its result provides happiness.
One form of happiness is 'atmabuddhi prasadjam'. Satvic happiness which one gains on clear understanding of the Self or by dwelling in divine thoughts. The Supreme is the ever present eternal power; there is no room for change in it in any form, nor is there fear of its appearing and disappearing nor for unfavourability after favourability. To take the mind away initially from the thoughts of sensual objects and to concentrate it on the Lord is difficult definitely but thereafter an ever constant, ever in the same form, is joy derived. Here the other form of happiness which is–'vishayendriyasamyogad'–the happiness which is born of contact of the senses with their objects can never remain in the same form forever. Initially it is very attractive. The objects to which the senses get attracted the happiness is experienced instantaneously on contact with it. When the eyes, ears, nose, mouth, skin—any of the senses, experience their respective agreeable objects pleasure is felt simultaneously. Just as on getting something agreeable to eat pleasure is felt; similar is the state with other senses.
But is this kind of happiness all? Is this the goal? Will this lead to contentment and satisfaction? Never at all. In fact, this happiness initially for a short time gives pleasure; thereafter it takes the form of unhappiness. Some of the indications relating to happiness and unhappiness should always be kept in mind.
From where happiness is derived, from the contact of senses with their objects from there the suffering also originates. Outward pleasures derived from external things become the very reason for our sorrow. There is a limit to the capacity of the senses and sensual objects. Either the senses do not always remain healthy or state of sensual objects also do not remain constant. The pleasures which have been or are being derived by seeing, eating, hearing, going around–when the strength of the senses wanes, (which is certain) then what will happen? The mind will definitely sink into dejection; the object from which the happiness has been drawn or is being drawn if it no longer remains favourable, has become unfavourable–sorrow will commence right there. As the adversity grows so will the grief.
It is the mind which experiences pleasure or pain. The association of pleasure and pain is with the mind but we connect it to sensual objects. The sensual objects are transitory, but we desire happiness which is permanent, i.e. which is forever. The Supreme is the only power which is ever present. From impermanent only impermanent happiness can be derived; the end result of transitory sensual objects is sorrow only.
The pleasure obtained from sensual objects wanes gradually, just as the light of dark fortnight of the moon gradually wanes and then comes day of total darkness (amavasya). This is the very state of the pleasure of sensual objects. The bliss of the Supreme is like the bright fortnight of the moon. Gradual increase in radiance and ultimately the full moon day (purnima).
Think what is acceptable to you? In today's materialistic world, the material comforts are considered to be all. The increasing stress, restlessness, worry, pain, grief, depression and multitude of problems in the entire world–this caution-filled verse of the Gita is found to be all-pervading in the present day society; that is why this indication has been made on several occasion, that Srimad Bhagvad Gita was not meant just for Mahabharat war during the age of Dwapar or also not just for Arjun; it is completely relevant and appropriate scripture for the present circumstances. The nature of rajasic pleasure described in this verse appears to be literally justifying this very fact.