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Bhagavad Gita Chapter 15 Verse 9

भगवद् गीता अध्याय 15 श्लोक 9

श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च।
अधिष्ठाय मनश्चायं विषयानुपसेवते।।15.9।।

English Translation - Swami Gambirananda

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

English Translation - Swami Sivananda

15.9 Presiding over the ear, the eye, touch, taste and smell, as well as the mind, it enjoys the objects of the senses.

English Translation - Dr. S. Sankaranarayan

15.9. Presiding over the ear, the eye, the touch-sense the taste-sense and also the smell-sense and the mind, He enjoys the sense objects.

English Commentary - Swami Sivananda

15.9 श्रोत्रम् the ear? चक्षुः the eye? स्पर्शनम् the (organ of) touch? च and? रसनम् the (organ of) taste? घ्राणम् the (organ of) smell? एव even? च and? अधिष्ठाय presiding over? मनः the mind? च and? अयम् this (soul)? विषयान् objects of the senses? उपसेवते enjoys.Commentary Here is a description of how the subtle body remaining in the gross body enjoys the objects of the senses.The individual soul uses the mind along with each sense separately and enjoys or experiences the objects of the senses such as sound? touch? colour (form)? taste and smell.It sits on the marvellous car of its mind? passes through the gateway of the ear in the twinkling of an eye and enjoys the various kinds of music of this world. It holds the reins of the nerves of sensation? enters the domain of touch through the portal of the skin and enjoys the diverse kinds of soft objects. It roams about in the hills of beautiful forms and enjoys them through the windows of his eyes. It enters the cave of taste by the avenue of the tongue and enjoyes dainties? palatable dishes and refreshing beverages. It enters the forest of scents through the door of the nose and enjoys them to its hearts content.It makes its abode in the ears? the eyes? the skin? the tongue and the nose? as also in the mind and enjoys the objects of the senses. It gains experiences of the outer world through the mind?,intellect? subconscious mind? egoism? the ten senses and the five vital airs.Ghranameva cha The word cha (and) indicates that we shall have to include the five organs of action? and also the fourfold inner instrument (mind? intellect? subconscious mind and egoism). In the Katha Upanishad it is said आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः।।The Self? the senses and the mind united? the wise call the enjoyer.

English Translation of Sanskrit Commentary By Sri Shankaracharya's

15.9 Seated in the body, it upasevate, enjoys; visayan, the objects-sound etc.; adhisthaya, by presiding over; srotram, the ear; caksuh, eyes; sparsanam, skin, the organ of touch; rasanam, tongue; eva ca, as also; the ghranam, nose; and manah, the mind, the sixth-(presiding over) each one of them along with its (corresponding) organ.

English Translation of Commentary - Dr. S. Sankaranarayan

15.9 See Comment under 15.11

English Translation of Ramanuja's Sanskrit Commentary

15.9 Presiding over these sense-organs, of which the mind is the sixth, the lord of the body drives the organs towards their corresponding objects like sound and the rest and enjoys them.

Commentary - Chakravarthi Ji

Having gone into a body, what does he do? Taking shelter (adhisthaya) of the senses such as the ear and also the mind, he enjoys the objects of the senses (visayan), such as sound.

Rudra Vaishnava Sampradaya - Commentary

Lord Krishna enumerates the senses and the purpose they accompany the jiva or embodied being. Presiding over the external sense organs the jiva utilises the eyes, the nose, the ears, etc. as well as the internal organ which is the mind to experience and enjoy sense objects such as sound, taste and touch.

Brahma Vaishnava Sampradaya - Commentary

Through the medium of prakriti, the spiritual substratum pervading physical existence, by the gunas or three modes of material nature, the jiva or embodied being experiences the instruments of the senses in pursuance of enjoyment. Like when one plays upon the stringed vina it is played factually for the Supreme Lords pleasure alone. But the Supreme Lord enjoys only those attributes and qualities which are auspicious and righteous. What is inauspicious and unrighteous is only enjoyable by the demons and those who are evil. Such inauspiciousness and unrighteousness is never pleasing to Lord Krishna. This can be understood by the following analogy. Darkness is existing but the moment the sun appears darkness disappears so the sun has no opportunity to experience darkness. In the same way the Supreme Lord never has an occasion to experience what is not auspicious and righteous. Now begins the summation. The Supreme Lord Krishna enjoys through the senses the auspicious, propitious activities ordained in Vedic scriptures. Although the resplendent Supreme Lord is completely blissful and satified in every way He experinces these things like participating in a sporting manner.

Shri Vaishnava Sampradaya - Commentary

Lord Krishna manifesting as the atma is the master of prakriti the material substratum pervading physical existence from which generates the gunas or three modes of material nature from whence arise the senses . The atma or immortal soul rules the senses as they are designed to function experiencing through them the enjoyable delights of their appropriate objects such as sights and sounds.

Kumara Vaishnava Sampradaya - Commentary

Lord Krishna manifesting as the atma is the master of prakriti the material substratum pervading physical existence from which generates the gunas or three modes of material nature from whence arise the senses . The atma or immortal soul rules the senses as they are designed to function experiencing through them the enjoyable delights of their appropriate objects such as sights and sounds.

Transliteration Bhagavad Gita 15.9

Shrotram chakshuh sparshanam cha rasanam ghraanameva cha; Adhishthaaya manashchaayam vishayaanupasevate.

Word Meanings Bhagavad Gita 15.9

śhrotram—ears; chakṣhuḥ—eyes; sparśhanam—the sense of touch; cha—and; rasanam—tongue; ghrāṇam—nose; eva—also; cha—and; adhiṣhṭhāya—grouped around; manaḥ—mind; cha—also; ayam—they; viṣhayān—sense objects; upasevate—savors