Bhagavad Gita Chapter 2, Verse 14

English Translation

O son of Kunti, the contact of the senses with their objects gives rise to cold and heat, pleasure and pain. They come and go and are impermanent. Endure them bravely, O Bharata.

Detailed Commentary

2.14. Commentary -- Here, a doubt may arise: before and after these fourteenth and fifteenth verses, the discussion revolves around the *dehi* (embodied soul) and the *deha* (body). Then how did these two verses on '*matrasparsha*' (sense-contacts) come in between? The resolution to this is that the Lord, in order to describe the body and other natural objects as *anitya* (impermanent), perishable, and ever-changing, has spoken here of '*matrasparsha*', just as in the twelfth verse, He placed Himself in the line of living beings. The word '*tu*' (but/indeed) has been used to distinguish the *deha* (body) and other *anitya* (impermanent) objects from the *nitya* (eternal) Reality. '*Matrasparsha*:' — That through which knowledge arises is here called '*matra*' (sense-organ and inner instrument). That which comes into contact with the senses (*indriyas*) and the inner instrument (*antahkarana*) is called '*sparsha*' (contact). Here, the term '*matrasparsha*' does not refer to the mere relationship with objects. If we were to take it as a relationship, we could not call it '*agamapayinah*' (having a beginning and an end), because the acceptance of a relationship does not occur in the *antahkarana* (inner instrument), but in the Self. The Self is *nitya* (eternal), therefore, the acceptance within it is also eternal-like. '*Sheetoshnasukhadukhadah*:' — Here, cold (*shita*) and heat (*ushna*) are presented as symbols of favorability (*anukulata*) and unfavorability (*pratikulata*). Objects appear to give pleasure (*sukha*) and pain (*dukha*) through favorability and unfavorability. '*Agamapayinah*:' — Objects alone are those that have a beginning and an end, are subject to origin and destruction, and come and go. '*Anityah*:' — Being *anitya* (impermanent), they do not even persist in the middle. They constantly change every moment. The senses (*indriyas*) and the inner instrument (*antahkarana*) are also subject to change. Just as fatigue sets in by evening from working, similarly, freshness comes after sleep. '*Tamstitikshasva*' (bear them) — The knowledge of favorability or unfavorability in the face of *matrasparsha* is not faulty; it is the rise of disturbance (*vikara*) that is faulty. To guard against these disturbances is called '*titiksha*' (forbearance). Connection -- In the previous verse, the forbearance of *matrasparsha* was discussed; now, in the following verse, its result will be discussed.