FolioCorpusBhagavad-gītā

Bhagavad-gītā 2.14

మాత్రాస్పర్శాస్తు కౌన్తేయ శీతోష్ణసుఖదుఃఖదాః । ఆగమాపాయినోఽనిత్యాస్తాంస్తితిక్షస్వ భారత ॥ ౧౪ ॥
mātrā-sparśās tu kaunteya
[maatraa-sparshaas tu kaunteya]
śītoṣṇa-sukha-duḥkha-dāḥ
[sheetoshna-sukha-duhkha-daah]
āgamāpāyino ’nityās
[aagamaapaayino ’nityaas]
tāṁs titikṣasva bhārata
[taams titikshasva bhaarata]
Word-for-word
mātrā - sparśāḥ — sensory perception tu — only kaunteya — O son of Kuntī śīta — winter uṣṇa — summer sukha — happiness duḥkha — and pain dāḥ — giving āgama — appearing apāyinaḥ — disappearing anityāḥ — nonpermanent tān — all of them titikṣasva — just try to tolerate bhārata — O descendant of the Bharata dynasty .
Blended reading (Sanskrit + English inline)
mātrā-sparśās tu kaunteya
mātrā - sparśāḥ
sensory perception
tu
only
kaunteya
O son of Kuntī
śītoṣṇa-sukha-duḥkha-dāḥ
śīta
winter
uṣṇa
summer
sukha
happiness
duḥkha
and pain
dāḥ
giving
āgamāpāyino ’nityās
āgama
appearing
apāyinaḥ
disappearing
anityāḥ
nonpermanent
tāṁs titikṣasva bhārata
tān
all of them
titikṣasva
just try to tolerate
bhārata
O descendant of the Bharata dynasty .
Important Words
  • mātrā - sparśāḥ — sense contacts
    Mātrā — the measure or limit of perception; sparśa — touch, contact. The compound names sensory experience itself. Heat, cold, joy, sorrow — all are mātrā-sparśas, surface waves over the deep self.
  • anityāḥ — not eternal
    The key adjective. The cure for dread is the diagnosis of impermanence: this too will pass. Not nihilism — the higher reality remains; only the surface contact is anitya.
  • āgama - apāyinaḥ — appearing and disappearing
    Compound of āgama (coming) and apāyin (going). The seasons come and go without your permission; the senses' verdict on the world does the same. The verse trains the listener to expect both.
  • titikṣasva — tolerate
    Imperative from desiderative of √tij — to endure. Not 'feel nothing'; *endure*. The Gauḍīya commentators emphasize: tolerance is the active virtue of one who knows the contact will pass.
  • bhārata — O descendant of Bharata
    Vocative. Kṛṣṇa addresses Arjuna by his lineage — *you come from a line of tolerators*. The name is a reminder of inherited strength.
O son of Kuntī, 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 Māgha (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 kṣatriyas, 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 māyā (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 Bhārata 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.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
14. O son of Kuntī, the experience of the sense objects gives sensations of cold and heat, happiness and distress, always temporary, appearing and disappearing. O Bhārata, tolerate these.
Commentary

“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 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 (sparśa) of the sense objects (mātrā). 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 (āgama apāyinaḥ). 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 Māgha 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.”

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
14. O son of Kuntī, the experience of the sense objects gives sensations of cold and hot, happiness and distress, always temporary, appearing and disappearing. O Bhārata, tolerate these experiences of the sense objects.
Commentary

“Let there be no lamentation, caused by sorrow concerning Bhīṣma’s existence in the future after he dies, but I lament because of the grief caused by separation from him. Thus, my senses and mind are burning up.” Mātrā means “the functions of the senses such as skin, by which the sense objects are defined (miyante).” Thus mātrā refers to the senses. After the perceptions (sparśa) of the sense objects by the senses (mātrā), the perceptions bestow sensations of hot, cold, happiness or distress. Cold water which in the summer gives pleasure, gives pain in the winter. Tolerate these temporary experiences (anityān) since they appear and disappear (āgamāpāyinaḥ), since they are uncertain. This means that just as one performs cold bath in the month of Magha, though it is difficult, because it is the injunction, by having a sense of duty, so Arjuna should fight with Bhīṣma and others though it is difficult, because of the rules of scripture. At the present he should tolerate the incidental experience of suffering because of the accomplishment of proper dharma. From dharma comes the appearance of jṣāna, and from jṣāna arises liberation, after which there is no compliance to follow those rules. Giving up dharma without first becoming firmly established in jṣāna gives rise to obstacles. O son of Kuntī, O descendant of Bharata, [Note: This Bharata was the son of Duṣyanta and Śakunalā.] it is improper for you to abandon the performance of dharma, since you have the purity of these two great families.

Bhūrijana Dāsa Gauḍīya
Commentary

Krsna's instructions to Arjuna about this point that he is going to be very much miserable if Bhisma and Drona change their bodies: "Yes! But you must be tolerant!"

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Tolerate dualities – One should not abandon religious duties due to bodily inconveniences or

transformations because:

Nonpermanent appearance and disappearance of happiness and distress are like appearance and disappearance of summer and winter seasons
They arise from sense perception
Learn to tolerate them without being disturbed
Focus of Learning

(a) This verse proves that there is no cause of lamentation because:

Bhisma and Drona will get fresh bodies
Also being noble, they will get spiritual or at least heavenly bodies, which implies higher elevation is guaranteed

(b) Definition of ‘Dhira’ – One who has perfect knowledge of the constitution of the soul, Supersoul

and nature (Both material and spiritual)

Undisturbed by change of bodies (2.13)
Tolerates dualities (2.14)
Thus becomes eligible for liberation (2.15)

(c) Refutation of Mayavadi – Their theory of oneness of spirit soul cannot be entertained because

Spirit soul cannot be cut into pieces as fragmental portions
Our Philosophy
Spirit Soul as eternal fragments – They cannot be cut, if could be cut then that would make Supreme cleavable as against principle of Supreme Soul’s being unchangeable
Spirit Soul (Fallible) vs Krishna (Infallible) – Fragmental portions exist eternally (Sanatana) but are Ksara (Fallible – tendency to fall) (Bg. 15.16 – 15.18)
Spirit Soul never merges in the Supreme Soul – even after liberation spirit soul remains fragmental
Spirit soul vs Supersoul (Theory of Reflection) –

▪ The theory of reflection can be applied to the Supersoul, who is present in each

and every individual body and is known as the Paramatma

▪ He is different from the individual living entity.

▪ When the sky is reflected in water, the reflections represent both the sun and

the moon and the stars also.

▪ The stars can be compared to the living entities and the sun or the moon to the

Supreme Lord.

▪ The individual fragmental spirit soul is represented by Arjuna, and the Supreme

Soul is the Personality of Godhead Sri Krishna.

(d) Soul is never equal to Supersoul – Established by:

Theory of reflection (as explained above)
If they are equal-position of instructor and instructed, holds no value
Thus Lord Krishna is the ‘Supreme Personality of Godhead’ and Arjuna is the ‘living entity’ who is the forgotten soul deluded by Maya
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
2.14 'In the case of a man who knows that the Self is eternal, although there is no possibility of delusion concerning the destruction of the Self, still delusion, as of ordinary people, caused by the experience of cold, heat, happiness and sorrow is noticed in him. Delusion arises from being deprived of happiness, and sorrow arises from contact with pain etc.' apprehending this kind of a talk from Arjuna, the Lord said, 'But the contacts of the organs,' etc. Matra-sparsah, the contacts of the organs with objects; are sita-usna-sukha-duhkha-dah, producers of cold, heat, happiness and sorrow. Matrah means those by which are marked off (measured up) sounds etc., i.e. the organs of hearing etc. The sparsah, contacts, of the organs with sound etc. are matra-sparsah. Or, sparsah means those which are contacted, i.e. objects, viz sound etc. Matra-sparsah, the organs and objects, are the producers of cold, heat, happiness and sorrow. Cold sometimes produces pleasure, and sometimes pain. Similarly the nature of heat, too, is unpredictable. On the other hand, happiness and sorrow have definite natures since they do not change. Hence they are mentioned separately from cold and heat. Since they, the organs, the contacts, etc., agamapayinah, have a beginning and an end, are by nature subject to origination and destruction; therefore, they are anityah, transient. Hence, titiksasva, bear; tan, them cold, heart, etc., i.e. do not be happy or sorry with regard to them.
Śrī Rāmānujācārya Classical
Translation
2.14 As sound, touch, form, taste and smell with their bases, are the effects of subtle elements (Tanmatras), they are called Matras. The contact with these through the ear and other senses gives rise to feelings of pleasure and pain, in the form of heat and cold, softness and hardness. The words 'cold and heat' illustrate other sensations too. Endure these with courage till you have discharged your duties as prescribed by the scriptures. The brave must endure them patiently, as they 'come and go'. They are transient. When the Karmas, which cause bondage, are destroyed, this 'coming and going' will end. The Lord now explains the purpose of this endurance:
Śrī Abhinavagupta Classical
Translation
2.14 Matra etc. But the unwise lament even over those passing situations of cold and heat, pleasure and pain that are created by those touches i.e., the contacts of the sense-objects-referable with the term matra - with the Soul through the door of the sense-organs; but the wise do not do so. Thus says [the Lord]. Or, the passage may be interpreted as : The touches (contacts) of these objects are with the matras, i.e., with the sense-organs, and not directly with the Supreme Self, Coming : birth. Going : destruction, Those situations that have these two you must forbear i.e., put up with.
Swami Sivananda Classical
Translation
2.14 The contacts of the senses with the objects, O son of Kunti, which cause heat and cold, pleasure and pain, have a beginning and an end; they are impermanent; endure them bravely, O Arjuna.
Commentary

2.14 मात्रास्पर्शाः contacts of senses with objects? तु indeed? कौन्तेय O Kaunteya (son of Kunti)? शीतोष्णसुखदुःखदाः producers of cold and heat? pleasure and pain? आगमापायिनः with beginning and end? अनित्याः impermanent? तान् them? तितिक्षस्व bear (thou)? भारत O Bharata.Commentary -- Cold is pleasant at one time and painful at another. Heat is pleasant in winter but painful in summer. The same object that gives pleasure at one time gives pain at another time. So the sensecontacts that give rise to the sensations of heat and cold? pleasure and pain come and go. Therefore? they are impermanent in nature. The objects come in contact with the senses or the Indriyas? viz.? skin? ear? eye? nose? etc.? and the sensations are carried by the nerves to the mind which has its seat in the brain. It is the mind that feels pleasure and pain. One should try to bear patiently heat and cold? pleasure and pain and develop a balanced state of mind. (Cf.V.22)

Swami Gambhīrānanda Classical
Translation
2.14 But the contacts of the organs with the objects are the producers of cold and heat, happiness and sorrow. They have a beginning and an end, (and) are transient. Bear them, O descendant of Bharata.
Shri Purohit Swami Classical
Translation
2.14 Those external relations which bring cold and heat, pain and happiness, they come and go; they are not permanent. Endure them bravely, O Prince!
Related values & verses
Primary values
Titiksha (Forbearance / Endurance)
Related values
Daya (Compassion / Mercy)Kshama (Forgiveness / Patience)Anahankarah (Freedom from False Ego)Ahimsa (Non-violence / Compassion)Nyaya (Justice / Righteous Judgment)Shraddha (Faith / Reverence)Tapas (Austerity / Discipline)Saurya (Heroism / Bravery)Abhaya (Fearlessness)Sthitaprajna (Steady Wisdom)Udyama (Industriousness / Effort)Discriminative WisdomVinaya (Humility / Modesty)
Related verses
BG 2.15 BG 5.22 BG 6.7 SB 1.18.50 SB 7.13.30 SB 11.13.36 CC Ādi 9.42 CC Madhya 8.137 CC Antya 20.21 Kaṭha Upaniṣad 1.2.4BRS 1.2.247
Stories
titiksha_epic_primary
Study Q&A referencing this verse
Related lectures
Personal Guidance
Heat and cold, pleasure and pain — these come and go like seasons; the wise do not let them dictate the course of their dharma.
Practical Applications
  • When discomfort arises, name it as 'just a season' (āgamāpāyinaḥ) — coming and going.
  • Tolerate one inconvenience today without complaint, as a small training in titikṣā.
  • Do not adjust your sādhana to your moods; let the moods adjust to your sādhana.
Reflection Questions
  • Which discomfort am I treating as permanent that is actually only a season?
  • Where have I let weather (mental or material) suspend my dharma?
Analogy

A traveler crosses both summer and winter on a long road. He does not panic in the heat or weep in the cold — he tolerates, knowing both pass. Sense-contact gives heat and cold, joy and sorrow, in the same way. The wise traveler titikṣasva — endures.

Stories
Haridāsa Ṭhākura beaten in twenty-two marketplaces

On the order of the Kazi, Haridāsa was beaten with rods in twenty-two market squares. The expectation was that he would either die or renounce the holy name. Instead, he chanted continuously and felt no anger toward the beaters — praying that the sin not fall on them.

When the body's pain was unbearable, his consciousness was elsewhere — fixed on the Name. He demonstrated mātrā-sparśās tāṁs titikṣasva in its mature form: the sense-touch of the rods came and went; the soul-touch of the Name remained. He was Mahāprabhu's example of the perfect endurer.

King Parīkṣit and the brāhmaṇa's curse

Cursed to die in seven days, Parīkṣit did not lament the heat of approaching death or seek to cool it with diversion. He sat on the bank of the Gaṅgā, fasting, and listened to the Bhāgavatam from Śuka. He let the sense-touch of approaching death pass without disturbance, and used the seven days to fix his mind on Kṛṣṇa.

The verse's bhārata-titikṣā became, in his hands, the doorway to liberation.

📝 My note

Source: vedabase.io

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