pariṇāme viṣamiva tatsukhaṁ rājasaṁ smṛtam
The pleasure which is derived from the contact of senses with their objects, though appears like nectar in the beginning, but proves to be poison in the end, such pleasure is said to be Rājasika.
As the food, in the beginning appears very dear, but while continuing to eat, the stomach gets full, the energy required to eat slowly gets depleted, then one develops distaste for food. The food which appears to be giving pleasure in the beginning, becomes a source of pain later. If at that time someone forcibly tries to feed, he would seem like an enemy. The same thing applies to all worldly enjoyments. None of the worldly joys stay permanent. In the beginning, the worldly pleasure appears very dear like the nectar; but while continuing to enjoy, in the end it stops giving pleasure any more, complete distaste develops for that pleasure, the same pleasure becomes painful like poison. An indiscriminative person attaches importance to the beginning stage only. The beginning does not persist forever but the desire for sensual pleasures ever remains which is the root of all suffering. Only man has the ability to perceive the result. Not seeing the consequence is beastly nature. Therefore, a man of discrimination, instead of perceiving the beginning, perceives its result, therefore he does not get attached to those pleasures-- 'na teṣu ramate budhaḥ' (Gītā 5/22).
In fact the beginning (Samyoga or union) is not of prime importance but the end Viyoga (disunion) is the one which is important. A man desires the beginning but it does not stay; because it is a rule that every beginning definitely has an end. Whatever has a beginning has to have an end, the desire for that (beginning) gives rise to pain. Because of the Rajasika disposition, beginning (union) appears to be pleasant. If a man does not give importance to the pleasure of the beginning, then he would ever be free from sorrow. Having an eye on the beginning is 'Bhoga' (pleasure) and seeing the consequence is 'Yoga'.
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