Important verse of Srimad Bhagvadgita -15

Such a liberated person is not attracted to material sense pleasure or external objects but is always in trance, enjoying the pleasure within. In this way the self-realized person enjoys unlimited happiness, for he concentrates on the Supreme....5:21

An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kunti, such pleasures have a beginning and an end, and so the wise man does not delight in them.........5:22



Chapter 5, Verse 23. 
Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is a yogi and is happy in this world.

If a person is inclined to attachment to sensual pleasures they will never have the opportunity to experience the transcendental bliss of the realisation of the Brahman or the spiritual substratum pervading all existence. But a question may be raised what happiness can a person derive from life if they have introverted their senses and are averted to sense objects. Lord Krishna states the compound words sukham-aksayam meaning unlimited happiness is what such persons attains for with disconnection to the senses and objects of the senses a natural detachment arises which frees one from worldly desires allowing one to focus within on the eternal atma or eternal soul where one tastes boundless joy and experiences unlimited bliss.  This is the essential component that paves the way for perceiving the Brahman or spiritual substratum pervading all existence, atma tattva or realisation of the soul and moksa or liberation from the material existence and cognition of the ultimate truth of the Supreme Being.

t 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.

After expounding that desire and sense gratification are the sources of misery and suffering, Lord Krishna establishes that steadfast devotion to the eternal atma or soul is the source of eternal bliss. One may protest that without sensual pleasures life would have no taste. To refute the hyperbole of this mentality and to fortify the aspirants of moksa or liberation Lord Krishna strengthens the concept by the word sodhum meaning to tolerate or withstand. Withstand what? Withstand the impulses arising from kama or lust and krodha or anger. These impulses are very powerful and difficult like the strong current of a river. Kama is described as intense desire for sense objects which infatuate the mind due to increasing passion from seeing, hearing about or remembering objects of desire. Krodha is described as the modification of the mind in the form of anger caused by extreme situations of frustration in not obtaining the result of one's desires. The person who is able to tolerate this impulses and subsequently neutralise them by spiritual practices even before the end of life is a yogi or one who has perfected the science of the individual consciousness attaining communion with the ultimate consciousness. Such a being is spiritually situated and is undoubtedly joyful and content. Such persons and no others are qualified to accomplish the goal of human existence and succeed in the achievement of atma tattva or realisation of the eternal soul within all naturally created beings. One who slavishly always follows the urges of sensual pleasures, like an animal is unable to control their mind and therefore is unable to accomplish this goal.

पुरुष के लिए स्त्री और स्त्री के लिए पुरुष , और दोनों के लिए पुत्र(संतान), धन(जॉब), माकन(प्रोपर्टी) या स्वर्ग(ना ना प्रकार के पाखंड  धर्म के नाम पर ) आदि को  जो कुछ भी देखे  सुने हुए मन और इन्द्रियों के विषय है, उनमे आस्क्थी हो जाने के कारण उनको प्राप्त करने के लिए जो कुछ इच्छा होती है , उसका नाम काम है । और उसके कारण अन्थाह्कर्ण  में होने वाले नाना प्रकार के संकल्प-विकल्पओ का जो प्रवाह है , वह काम से उत्पन्न  होना वा वेग है ।

इसी प्रकार मन ,बुद्धि और इन्द्रियोंके प्रतिकूल  विषयों के पार्प्थी होने पर अथवा इष्ट प्राप्ति के इच्छा पूर्हती में बाधा उपस्थि होने पर उस स्तिथि के  कारण भूत पदार्थ  या जीवोके प्रति द्वेष भाव उत्पन्न होकर अंतःकरण में जो उत्तेजना का भाव अत है, उसका नाम  क्रोध है ।

उस  क्रोधके  कारन  होनेवाले  नाना  प्रकार  के  संकल्प-विकल्प   का  जो प्रवाह  है,  वह क्रोधसे उत्पन्न होने वाला वे  है । इन वेगो को शांतिपूर्वक सहन करनेकी अर्थान इन्हें सेहन करनेमें समर्थ होना है ।