That happiness which arises in our bosom when the appropriate world-of-objects comes in contact with our sense-organs is indeed a thrill that is nectarine in the beginning, but unfortunately, it vanishes as quickly as it comes, dumping the enjoyer into a pit of exhaustion and indeed into a sense of ill-reputed dissipation.

Rajasic “happiness” arises only when the sense-organs are actually in contact with the sense-objects. Unfortunately, this contact cannot be permanently established; for the objects are always variable. And the subjective mind and intellect, the instruments that come in contact with the objects, are also variable and changing. The sense-organs cannot afford to embrace the sense-objects at all times with the same appetite, and even if they do so, the very object in the embrace of the sense-organs withers and putrefies, raising the stink of death. No man can FULLY enjoy even the passing glitter of joy that the sense-organs give him, for even at the moment of enjoyment the joy-possibility in it gets unfortunately tainted by an anxiety that it may leave him. Thus, to a true thinker, the temporary joys of sense-objects are not at all satisfactory, since they bury the enjoyer, ere long, in a tomb of sorrow.

This sort of “happiness” is classified as the Rajasic type of “happiness” and is generally pursued by men of passion.

WHAT IS TAMASIC (DULL) “HAPPINESS”?

Tat, that; sukham, joy; is smrtam, referred to; as rajasam, born of rajas; yat, which; visaya-indriya-samyogat, arising from the contact of the organs and (their) objects; is amrtopamam, like nectar; agre, in the beginning, in the intial moments; but iva, like; visam, poison; pariname, at the end-at the end of full enjoyment of the objects (of the senses), because it causes loss of strength, vigour, beauty, wisdom, [Prajna, the capacity to understand whatever is heard.] retentive faculty, wealth and diligence, and because it is the cause of vice and its consequent hell etc.