Bhagavad Gita 2.14

[Paramananda das]

Contents of the Gita Summarized

TEXT 14

matra-sparsas tu kaunteya sitosna-sukha-duhkha-dah agamapayino 'nityas tams titiksasva bharata

SYNONYMS

matra--sensuous; sparsah--perception; tu--only; kaunteya--O son of Kunti; sita--winter; usna--summer; sukha--happiness; duhkha-dah--giving pain; agama--appearing; apayinah--disappearing; anityah--nonpermanent; tan--all of them; titiksasva--just try to tolerate; bharata--O descendant of the Bharata dynasty.

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.

PURPORT

In the proper discharge of duty, one has to learn to tolerate nonpermanent appearances and disappearances of happiness and distress. According to Vedic injunction, one has to take his bath early in the morning even during the month of Magha (January-February). It is very cold at that time, but in spite of that a man who abides by the religious principles does not hesitate to take his bath. Similarly, a woman does not hesitate to cook in the kitchen in the months of May and June, the hottest part of the summer season. One has to execute his duty in spite of climatic inconveniences. Similarly, to fight is the religious principle of the ksatriyas, and although one has to fight with some friend or relative, one should not deviate from his prescribed duty. One has to follow the prescribed rules and regulations of religious principles in order to rise up to the platform of knowledge because by knowledge and devotion only can one liberate himself from the clutches of maya (illusion). The two different names of address given to Arjuna are also significant. To address him as Kaunteya signifies his great blood relations from his mother's side; and to address him as Bharata signifies his greatness from his father's side. From both sides he is supposed to have a great heritage. A great heritage brings responsibility in the matter of proper discharge of duties; therefore, he cannot avoid fighting. 

Commentary by Sri Visvanatha Cakravarti Thakur

"Yes this is indeed true. I have shown such indiscretion. My mind, producing nonsense, uselessly covered with lamentation and bewilderment, causes me suffering."

"It is not the one mind alone. The various functions of the mind, in the form of all the senses such as skin, experiencing their sense objects, produce this problem (anartha). One has the experience (sparsa) of the sense object (matra). In the hot season, cold water is pleasant, and in the cold season, it is painful. This happens in an uncontrolled manner, appearing and disappearing (agama apayinah). Therefore you must tolerate these experiences of the sense objects. Tolerating them is part of dharma prescribed in the scriptures. One should not give up the bath in the month of Magha because it gives pain, since it is prescribed in the scriptures. Following dharma gradually rids one of all low qualities. You must tolerate that sons give joy when they are born or earn money, and give sorrow when they die, by their temporary appearance and disappearance. One should not give up one's scripturally prescribed duty to fight by that consideration. Not performing the prescribed duty eventually brings about great problems."

Rudra Vaisnava Sampradaya: Visnuswami Sridhara Swami's Commentary It may be countered by Arjuna that he was not grieving for those who have died or are living but he was grieving for himself who would be miserable and forlorn by their loss. This is being perfectly answered by the Supreme Lord in this verse. That by which the objects of the senses are preceived is called matraor the functions of the senses which are hearing, seeing, smelling, touching and tasting. Their contact with their appropriate objects produces the sensations of hot and cold, loud and soft, sweet and sour and the like. But as they are solely dependent upon external objects and these objects are always coming and going, they are known to be temporary and thus should be tolerated. Just as contact with the different elements of weather such as snow and sunlight by their very nature give rise to cold and heat. Similarly the contact with the objects of the senses gives rise to pleasure and pain for all living entities and as theses contacts are transitory being temporary one being situated in spiritual knowledge should with fortitude tolerate them and not succumb to lamentation or exaltation because of them.

Brahma Vaisnava Sampradaya: Madhvacarya Madhvacarya's Commentary 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.

Sri Vaisnava Sampradaya: Ramanuja There is no commentary for this verse.

Kumara Vaisnava Sampradaya: Nimbaditya Kesava Kasmiri's Commentary Although the delusion of death is not appropriate regarding the misconception of the souls destruction when it is in fact eternal and immortal; still it could be submitted that loss of life would result in great unhappiness when preceptors, friends and relatives are slain in battle departing their physical bodies and from this the delusion that they are dead may arise. To dispel this doubt Lord Krishna replies: that sensory perception or the contact between the senses and their objects give rise to feelings of heat and cold, pleasure and pain. If they are soft and sweet they are pleasing but if they are bitter and harsh they are unpleasant. These things are all temporary, they are not eternal like the soul; but of a fleeting impermanent nature which comes and goes. Therefore one should just tolerate them with discrimination, patience and fortitude for they will disappear in due course of time. By addressing Arjuna as Bharata signifies the great heritage in his ancestry on his fathers side. To address him as Kaunteya signifies the great heritage in his ancestry on his mothers side. This suggests that such delusion is quite improper for Arjuna.

[Paramananda das]

"The Skin Disease"

73/08/20 London, Bhagavad-gita 2.14
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Pradyumna: 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 [Bg. 2.14]."

Prabhupada: This is very important verse. In the previous verse it has been described, dehino 'smin yatha dehe [Bg. 2.13]. Actually we living entities, we are within the body. The bodily pains and pleasure are not the pains and pleasure of the soul within. It is simply abhinivesa. It is called abhinivesa, absorption or misidentify. The example I have given many times. Just like you are sitting in a nice motorcar; another man is sitting on a rickshaw. I have seen in India. So the rickshaw has come in front of the nice motorcar, and the driver is asking that man who is drawing the rickshaw, "You rickshaw!" Means he is thinking, he is sitting in a nice motorcar, so he has become a motor, and the man who is drawing the rickshaw, he has become rickshaw. This is the position. Actually the man who is drawing the rickshaw, he is also human being. And the man who is sitting in a nice Rolls Royce car, he is also human being. But the rascal, because he is sitting on a Rolls Royce car, he is thinking, "I am a Rolls Royce, and he is rickshaw." This is material conception of life, that according to the body, we are becoming designated, not as the soul. Just try to understand this very good example. Because that poor fellow is drawing rickshaw, he has been taken as rickshaw. And because I am sitting in a Rolls Royce car, I am thinking, "I am Rolls Royce."

So this bodily conception of life, when we get out of it, that is real knowledge, pandita. Panditah sama-darsinah.

vidya-vinaya-sampanne brahmane gavi hastini suni caiva sva-pake ca panditah sama-darsinah [Bg. 5.18]

Pandita means those who are learned. Learned means brahmana, not sudra. Sudras, they are not learned. Mlecchas, yavanas, sudras, kirata-hunandhra-pulinda-pulkasa abhira, so many. Learned means brahmana. Learned means that one who knows that Brahman. Brahman, the spirit soul, is part and parcel of the Supreme Brahman. So one who has come to that knowledge, that "I am not this body; I am spirit soul; aham brahmasmi," that is knowledge. Knowledge begins from there. If one does not reach to that point, aham brahmasmi, then he is animal. The animal thinking like that, "I am rickshaw," "I am motorcar," "I am cat," "I am dog," "I am this," "I am that." That is animal thinking. But a person... Learned thinking is that "I am not this body; I am part and parcel of the Supreme Brahman, aham brahmasmi." And when you are farther advanced from Brahman knowledge... The knowledge begins from there. When y

[Paramananda das]

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