Bhagavad Gita Chapter 15, Verse 9

English Translation

This one enjoys the objects by presiding over the ear, eyes, skin and tongue as also the nose and the mind.

Detailed Commentary

।।15.9।। Explanation — Adhiṣṭhāya manaśca ayam — Various good and bad thoughts and resolutions (saṅkalpa-vikalpa) constantly arise in the mind. These do not affect the Atma, because the Atma is beyond the body, senses, mind, and intellect. Saṅkalpa-vikalpa come and go, but the Atma remains ever stable. The experience of hearing, seeing, touching, tasting, and smelling occurs only when the mind is connected. Without the mind, the Jivatma cannot experience pleasure and pain through the senses. Therefore, it is said here that the mind is presided over (adhiṣṭhit). This means that the Jivatma, taking the support of the mind, experiences (āsvādan) the sense objects (viṣayas) through the senses. Shrotram, Chakshuh, Sparshanam cha, Rasanam, Ghrāṇam eva cha — The power of hearing in the ears is Shrotra. We have heard many kinds of favorable and unfavorable sounds, but they have not affected the Atma. We have also tasted many flavors like bitter, sweet, and sour, but they have not altered the state of the Atma. Similarly, the power of sight in the eyes is Chakshuh, and we have seen many sights, but no change has come to the Atma. The skin has the power of touch (sparshan), and many touches have been experienced in life, but the Atma remained unchanged. The nose has the power of smell (Ghrāṇam), and many fragrances and foul odors have been experienced, but they have not affected the Atma. Viṣayānupasevate — Just as a merchant moves his shop from one place to another, so too does the Jivatma, by changing bodies, continue to indulge in viṣayas with attachment (rāga). Due to this, it wanders in higher and lower species (yonis). The Lord has given this human body for one's liberation (mukti), not for experiencing pleasure and pain. Special point — Indulgence in viṣayas increases attachment (rāga) and infatuation (āsakti), which are the cause of rebirth (punarjanma) and suffering (duḥkha). There is no real happiness in viṣayas. If there were, then wealthy and indulgent people would be happy, but they too remain restless. Sense objects (bhoga) are pursued with desires for happiness, but through them, patience (dhairya), contemplation (dhyāna), and health are also lost. Adopting worldly material objects in the desire for satisfaction (tṛpti) does not bring contentment (santoṣa). The Jiva is a part (aṁśa) of the Paramatma, and material objects of enjoyment (bhoga padārtha) are inert — therefore, true satisfaction cannot be found from them. A sādḥak (spiritual aspirant) should make a firm resolve not to indulge in viṣayas with a pleasure-seeking intellect (bhoga buddhi). Without indulgence in viṣayas, the senses become calm, peace comes to the mind, and the intellect becomes steady (sthir). When the intellect becomes steady, the experience of the Paramatma occurs, which is ever-present. Due to attachment (āsakti) to pleasure-seeking (sukha-bhoga) and accumulation (saṅgraha), the Jivatma is unable to tread the path to attaining the Paramatma. Goswami Tulsidas Ji says in his prayer that just as a lustful person (kāmī) finds a woman dear and a greedy person (lobhī) finds wealth dear, so too should the form of Raghunath and the name of Rama be dear to him. The joy found in the bhoga and accumulation of the world is not present in the name and form of God (Bhagavan). Connection — In the previous three Shlokas, the nature (svarūpa) of the Jivatma has been described. In the next Shloka, it will be explained who can know the nature of the Jivatma and who cannot.