For the enjoyments that are born of contact, born of the contact of senses with objects, are wombs of pain alone, since they are made by ignorance; and the pains pertaining to the self and the rest are seen to have just those for their occasion. As in this world, so in the world beyond too, it is understood from the word 'alone' that there is not even a trace of happiness in transmigration; knowing this, one should turn the senses away from the mirage of objects. And they are not only wombs of pain; they have a beginning and an end. Their beginning is the joining of sense and object, and their end is the parting of the two; so they have a beginning and an end, and are impermanent, lasting only the middle moment. The discerning man, O son of Kuntī, who has grasped the supreme reality, does not delight in those enjoyments; delight in objects is seen only in the utterly deluded, in cattle and the like. This fault, the opponent of the road of the highest good, the most grievous, the cause of all ill, and hard to ward off: in warding it off a more than ordinary effort must be made, the Blessed Lord says.

This is a brief sub-gloss. For a fuller reading of this verse, see Madhusūdana, Śaṅkara, or Rāmānuja above.

Those enjoyments born of the contact of the senses with objects, which have pain for their womb, have pain for their sequel, and have a beginning and an end, that is, last only a short while; the knower of the truth of these does not delight in them.

This is a brief sub-gloss. For a fuller reading of this verse, see Madhusūdana, Śaṅkara, or Rāmānuja above.

For the sake of renunciation Krishna censures the enjoyment of desire, with 'for the enjoyments that are born of contact'.