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Bhagavad Gita Chapter 2 Verse 14

भगवद् गीता अध्याय 2 श्लोक 14

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत।।2.14।।

हिंदी अनुवाद - स्वामी तेजोमयानंद

।।2.14।। हे कुन्तीपुत्र शीत और उष्ण और सुख दुख को देने वाले इन्द्रिय और विषयों के संयोग का प्रारम्भ और अन्त होता है वे अनित्य हैं? इसलिए? हे भारत उनको तुम सहन करो।।

Brahma Vaishnava Sampradaya - 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.