ये हि संस्पर्शजा भोगा दुःखयोनय एव ते ।
आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥ २२ ॥ (5.22)
Since those enjoyments that result from contact with objects are verily the sources of sorrow and have a beginning and an end, therefore, O son of Kunti, a wise one does not delight in them.
Just to remind you all that the sense organs have the nature of going to sense objects such as the ear for eg. goes to space where the sound lies.
हि, since; ते, those; भोगा:, enjoyments, experience of small bits of happiness here and hereafter; ये संस्पर्शजा:, that result from contact, they are born of contact of objects and the senses; are एव, verily; दुःखयोनय:, the sources of sorrow, on account of being invariably accompanied by attachment and aversion. (Explained in greater detail in Chapter 2.)
All of them, including even the world of Brahma, are sources of sorrow. So it has been said in Vishnu PuraNa (1.17.66):
यावतः कुरुते जन्तुः सम्बन्धान् मनसः प्रियान् ।
तावन्तोऽस्य निखन्यन्ते ह्टदये शोकशङ्गवः ।।
“As many contacts with desirable things a creature makes, so many are the spikes of sorrow drives into his heart.”
Even being such, they are not permanent but आद्यन्तवन्तः, have beginning and an end.
The beginning is the contact of the objects and the senses, and the end is their separation.
Those that have these two, they, being non-existent before and later, are manifest in the middle as momentary and are unreal like a dream.
Hence it been said by the venerable teacher Gaudapaada:
आदावन्ते च यन्नास्ति वर्तमानेऽपि तत्तथा ॥
वितथैः सदृशाः सन्तोऽवितथा इव लक्षिताः ॥ (Mandukya Karika 2.6)
“That which does not exist in the beginning and at the end is equally non-existent in the middle i.e. in the present.”
Since this is so, therefore बुधः, a wise one, a discriminating person; न रमते, does not delight; तेषु, in them.
He does not experience happiness in them because they bring about undesirable feelings.
So it has been said by the venerable Patanjali: परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः॥ (Yoga Sutra 2.15).
“To the discriminating one all is surely painful on account of everything bringing pain either as consequence, or as anticipation of loss of happiness or as fresh craving arising from impressions of happiness, or also because of the counteraction of the gunas.”
Everything without exception, i.e. all joy derived from objects, whether mundane or resulting from scriptural rites and duties, in indeed painful to the discriminating person, who is aware of the real natural क्लेश (afflictions, pain-bearing obstructions) etc., since it leads to undesirable feelings; but not so to a non-discriminating one. A wise man, who is indeed comparable to an eyeball, is sensitive to the smallest bit of sorrow.
As a spider’s thread, even though it is very tender, causes irritation by its touch when placed on the eyeball, but it does not do so in the other limbs, similarly it is only to discriminating person that all accessories of enjoyment are painful since, like eating food that is mixed with honey and poison, they are filled with sorrow during all three periods of time.
But this is not so to a fool, who can forbear many kinds of sorrow. This is the idea.