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Bhagavad Gita Chapter 2.14

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino ‘nityās

tāḿs titikṣasva bhārata

Translation

O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.

Author Name:-Sri Ramanuja

Purport

Sri Ramanuja

2.14 As sound, touch, form, taste and smell with their bases, are the effects of subtle elements (Tanmatras), they are called Matras. The contact with these through the ear and other senses gives rise to feelings of pleasure and pain, in the form of heat and cold, softness and hardness. The words ‘cold and heat’ illustrate other sensations too. Endure these with courage till you have discharged your duties as prescribed by the scriptures. The brave must endure them patiently, as they ‘come and go’. They are transient. When the Karmas, which cause bondage, are destroyed, this ‘coming and going’ will end. The Lord now explains the purpose of this endurance:

Author Name:-Sri Adi Shankaracharya

Purport

Sri Adi Shankaracharya

2.14 ‘In the case of a man who knows that the Self is eternal, although there is no possibility of delusion concerning the destruction of the Self, still delusion, as of ordinary people, caused by the experience of cold, heat, happiness and sorrow is noticed in him. Delusion arises from being deprived of happiness, and sorrow arises from contact with pain etc.’ apprehending this kind of a talk from Arjuna, the Lord said, ‘But the contacts of the organs,’ etc. Matra-sparsah, the contacts of the organs with objects; are sita-usna-sukha-duhkha-dah, producers of cold, heat, happiness and sorrow. Matrah means those by which are marked off (measured up) sounds etc., i.e. the organs of hearing etc. The sparsah, contacts, of the organs with sound etc. are matra-sparsah. Or, sparsah means those which are contacted, i.e. objects, viz sound etc. Matra-sparsah, the organs and objects, are the producers of cold, heat, happiness and sorrow. Cold sometimes produces pleasure, and sometimes pain. Similarly the nature of heat, too, is unpredictable. On the other hand, happiness and sorrow have definite natures since they do not change. Hence they are mentioned separately from cold and heat. Since they, the organs, the contacts, etc., agamapayinah, have a beginning and an end, are by nature subject to origination and destruction; therefore, they are anityah, transient. Hence, titiksasva, bear; tan, them — cold, heart, etc., i.e. do not be happy or sorry with regard to them.

Author Name:-Sri Madhvacharya

Purport

Sri Madhvacharya

Even then, in the absence of self-realisation there is always sorrow. therefore it is clarified thus matra means sensuous experience and sparsas means contact with them thus matra-sparsas is the interaction of the senses with sense objects. These interactions are like hot and cold or pleasure and pain. Although only the body is what is actually experiencing these things, anyone with lack of sufficient knowledge who considers that they are their body automatically classifies the soul as the body as well and this misconception is factually the cause of all sorrow.

The experience of sorrow does not affect the individual consciousness by itself. Why is this? Because it appears and disappears. If these contacts of the senses were factually within the individual consciousness then they would also exist in the state of deep sleep. Therefore since it is evident that contact with the senses is experienced only in the waking state and not in any other state; the summation is clear that only when there is contact with the physical body which includes the mind, is there an effect and this proves that the individual consciousness itself is not affected.

Regarding the individual consciousness there is no contact of the sense objects except when it desires a relationship through the experience of senses. Because of their nature of appearing and disappearing like objects floating past on a river, they cannot be classified as eternal due to the fact they cease to exist during deep sleep. Hence they are said to be a- nitya or not eternal.

Consequently when the individual consciousness is deluded into relating to itself as the body, pleasure and pain is experienced; but when the individual consciousness sees itself as separate from the physical body then the sorrow arising from the death of friends and relatives would not arise. Therefore it is by rejection of ones constitutional position as individual consciousness and accepting the position of considering oneself the body that the perception of pleasure, pain, happiness, sorrow and all the rest manifests.

Now begins the summation.

Because of their temporary nature Lord Krishna counsels that reactions arising in the body due to perceptions of the senses should be tolerated as they are temporary. Appearing and disappearing at random with no auspices to the indivdual consciousness.

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Slogam 14

Bhagavad Gita Chapter 2.14

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