B.G 2.14

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः। आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥ २-१४॥

mātrāsparśāstu kaunteya śītoṣṇasukhaduḥkhadāḥ। āgamāpāyino'nityāstāṁstitikṣasva bhārata ॥ 2-14॥

[मात्रास्पर्शाः (mātrāsparśāḥ) - contacts of the sense objects with senses; तु (tu) - but; कौन्तेय (kaunteya) - O son of Kunti; शीत (śīta) - cold; उष्ण (uṣṇa) - heat; सुख (sukha) - happiness; दुःखदाः (duḥkhadāḥ) - causing pain; आगम (āgama) - coming; अपायिनः (apāyinaḥ) - going; अनित्याः (anityāḥ) - impermanent; तान् (tān) - those; तितिक्षस्व (titikṣasva) - endure with firmness; भारत (bhārata) - O descendant of Bharata;]

O son of Kunti, the contacts of sense objects with senses cause pleasure and pain through the sensation of cold and heat, and are impermanent; endure them, O descendant of Bharata.

Gīta Bhāshya 2.14

It is the false attachment, 'abhimāna', that causes misery. In sleep, this attachment is absent and thus there is no misery.

तथाऽपि तद्दर्शनाभावादिना शोक इति चेत्- नेत्याह– मात्रास्पर्शा इति॥ मीयन्त इति मात्रा विषयाः। तेषां स्पर्शाः सम्बन्धाः। त एव शीतोष्णसुखदुःखदाः। देहे शीतोष्णादिसम्बन्धाद्धि शीतोष्णाद्यनुभव आत्मनः। ततश्च सुखदुःखे॥

tathā'pi taddarśanābhāvādinā śoka iti cet- netyāha– mātrāsparśā iti॥ mīyanta iti mātrā viṣayāḥ। teṣāṃ sparśāḥ sambandhāḥ। ta eva śītoṣṇasukhaduḥkhadāḥ। dehe śītoṣṇādisambandhāddhi śītoṣṇādyanubhava ātmanaḥ। tataśca sukhaduḥkhe॥

[तथा (tathā) - thus; अपि (api) - also; तत् (tat) - that; दर्शन (darśana) - sight; अभाव (abhāva) - absence; आदिन (ādin) - beginning with; शोक (śoka) - sorrow; इति (iti) - thus; चेत् (cet) - if; न (na) - not; इति (iti) - thus; आह (āha) - said; मात्रा (mātrā) - senses; स्पर्शा (sparśā) - contacts; इति (iti) - thus; मीयन्ते (mīyante) - are measured; इति (iti) - thus; मात्रा (mātrā) - senses; विषयाः (viṣayāḥ) - objects; तेषाम् (teṣām) - their; स्पर्शाः (sparśāḥ) - contacts; सम्बन्धाः (sambandhāḥ) - connections; ते (te) - they; एव (eva) - indeed; शीत (śīta) - cold; उष्ण (uṣṇa) - heat; सुख (sukha) - pleasure; दुःख (duḥkha) - pain; दाः (dāḥ) - givers; देहे (dehe) - in the body; शीत (śīta) - cold; उष्ण (uṣṇa) - heat; आदि (ādi) - etc.; सम्बन्धात् (sambandhāt) - from connection; हि (hi) - indeed; शीत (śīta) - cold; उष्ण (uṣṇa) - heat; आदि (ādi) - etc.; अनुभवः (anubhavaḥ) - experience; आत्मनः (ātmanaḥ) - of the self; ततः (tataḥ) - then; च (ca) - and; सुख (sukha) - pleasure; दुःखे (duḥkhe) - pain;]

Even if there is sorrow due to the absence of that sight (thinking he cannot see his relative), it is said that the contacts of the senses are the sources of cold, heat, pleasure, and pain. The experiences of cold, heat, etc., in the body are indeed due to their connection. Consequently, there are pleasure and pain.

नह्यात्मनः स्वतो दुःखादिः सम्भवति। कुतः? आगमापायित्वात्। यद्यात्मनः स्वतः स्युः सुप्तावपि स्युः। अतो यतो मात्रास्पर्शा जाग्रदादावेव ते सन्ति नान्यदेति तदन्वयव्यतिरेकित्वात् तन्निमित्ता एव नात्मनः स्वतः॥

nahyātmanaḥ svato duḥkhādiḥ sambhavati। kutaḥ? āgamāpāyitvāt। yadyātmanaḥ svataḥ syuḥ suptāvapi syuḥ। ato yato mātrāsparśā jāgradādāveva te santi nānyadeti tadanvayavyatirekitvāt tannimittā eva nātmanaḥ svataḥ॥

[नहि (nahi) - not; आत्मनः (ātmanaḥ) - of the self; स्वतः (svataḥ) - by itself; दुःखादिः (duḥkhādiḥ) - suffering and others; सम्भवति (sambhavati) - arise; कुतः (kutaḥ) - why; आगमापायित्वात् (āgamāpāyitvāt) - due to coming and going; यदि (yadi) - if; आत्मनः (ātmanaḥ) - of the being; स्वतः (svataḥ) - by itself; स्युः (syuḥ) - were; सुप्तौ (suptau) - in sleep; अपि (api) - even; स्युः (syuḥ) - were; अतः (ataḥ) - therefore; यतः (yataḥ) - because; मात्रास्पर्शाः (mātrāsparśāḥ) - sense contacts; जाग्रदादौ (jāgradādau) - in waking and so on; एव (eva) - only; ते (te) - they; सन्ति (santi) - are; न (na) - not; अन्यत्र (anyatra) - elsewhere; इति (iti) - thus; तदन्वयव्यतिरेकित्वात् (tadanvayavyatirekitvāt) - due to concomitance and difference; तन्निमित्ताः (tannimittāḥ) - caused by them; एव (eva) - only; न (na) - not; आत्मनः (ātmanaḥ) - of the essense of being; स्वतः (svataḥ) - by itself;]

Suffering and similar experiences do not originate from the being by themselves. Why is this so? Because they are transient. If they were inherent in the being, they would persist even during sleep. Since sensory experiences occur only during waking and similar states and not otherwise, it is due to their association and dissociation with external factors, not by the essense of the being itself.

आत्मनश्च तैर्विषयविषयिभावसम्बन्धादन्यः सम्बन्धो नास्ति। न चागमापायित्वेऽपि प्रवाहरूपेणापि नित्यत्वमस्ति। सुप्तिप्रलयादावभावादित्याह– अनित्या इति॥

ātmaṇaśca tairviṣayaviṣayibhāvasambandhādanyaḥ sambandho nāsti। na cāgamāpāyitve'pi pravāharūpeṇāpi nityatvamasti। suptipralayādāvabhāvādityāha– anityā iti॥

[आत्मनः (ātmaṇaḥ) - of the self; च (ca) - and; तैः (taiḥ) - by them; विषयविषयिभावसम्बन्धात् (viṣayaviṣayibhāvasambandhāt) - from the relationship of subject and object; अन्यः (anyaḥ) - other; सम्बन्धः (sambandhaḥ) - relationship; न (na) - not; अस्ति (asti) - is; न (na) - not; च (ca) - and; आगमापायित्वे (āgamāpāyitve) - in coming and going; अपि (api) - even; प्रवाह (pravāha) - flow; रूपेण (rūpeṇa) - in the form; अपि (api) - even; नित्यत्वम् (nityatvam) - eternity; अस्ति (asti) - is; सुप्ति (supti) - in deep slumber, before creation; प्रलय (pralaya) - dissolution; आदौ (ādau) - at the beginning; अभावात् (abhāvāt) - due to absence; इति (iti) - thus; आह (āha) - says; अनित्या (anityā) - impermanent; इति (iti) - thus;]

There is no other relationship to the being with them apart from the subject-object relationship. It is transient (agamapayi) like a stream, and not permanent. It is said to be impermanent (anitya) because of its absence at the beginning of creation (during deep slumber) and dissolution.

अतश्चात्मनो देहाद्यात्मभ्रम एव सुखदुःखकारणम्। अतस्तद्विमुक्तस्य बन्धुमरणादिदुःखं न सम्भवति। अतोऽभिमानं परित्यज्य तान् शीतोष्णादीन् तितिक्षस्व ॥ १४ ॥

ataścātmano dehādyātmabhrama eva sukhaduḥkhakāraṇam। atastadvimuktasya bandhumaraṇādiduḥkhaṃ na sambhavati। ato'bhimānaṃ parityajya tān śītoṣṇādīn titikṣasva ॥ 14 ॥

[अतः (ataḥ) - therefore; च (ca) - and; आत्मनः (ātmanaḥ) - of the self; देह (deha) - body; आदि (ādi) - etc.; आत्म (ātma) - self; भ्रम (bhrama) - illusion; एव (eva) - indeed; सुख (sukha) - happiness; दुःख (duḥkha) - sorrow; कारणम् (kāraṇam) - cause; अतः (ataḥ) - therefore; तत् (tat) - that; विमुक्तस्य (vimuktasya) - of the liberated; बन्धु (bandhu) - relations; मरण (maraṇa) - death; आदि (ādi) - etc.; दुःखं (duḥkham) - sorrow; न (na) - not; सम्भवति (sambhavati) - arises; अतः (ataḥ) - therefore; अभिमानं (abhimānam) - pride; परित्यज्य (parityajya) - abandoning; तान् (tān) - those; शीत (śīta) - cold; उष्ण (uṣṇa) - heat; आदीन् (ādīn) - etc.; तितिक्षस्व (titikṣasva) - endure; १४ (14) - 14;]

Therefore, the illusion of identifying the self with the body is the cause of happiness and sorrow. For one who is liberated, sorrow from relationships and death does not occur. Thus, abandoning pride, endure conditions like cold and heat.

Gīta Tātparya 2.14

It is attachment to topics, i.e., 'vishayasambhanda' that causes misery.

तददर्शनादिनिमित्तं सोढव्यमित्याह - मात्रास्पर्शा इति। विषयसम्बन्धाः ॥ १४ ॥

tadadarśanādinimittaṃ soḍhavyamityāha - mātrāsparśā iti। viṣayasaṃbandhāḥ ॥ 14 ॥

[तत् (tat) - that; अदर्शन (adarśana) - non-seeing; आदि (ādi) - beginning with; निमित्तम् (nimittam) - cause; सोढव्यम् (soḍhavyam) - to be endured; इति (iti) - thus; आह (āha) - he said; मात्रा (mātrā) - senses; स्पर्शाः (sparśāḥ) - contacts; विषय (viṣaya) - objects; सम्बन्धाः (saṃbandhāḥ) - connections;]

If one grieves because he cannot see his relatives, the cause is indicated by stating 'matrasparsha' (the contact of sense objects with senses). It means attachment to topics.