2.14 मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः। आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत
mātrā
Word meanings
mātrā-sparśhāḥ—contact of the senses with the sense objects;tu—indeed;kaunteya—Arjun, the son of Kunti;śhīta—winter;uṣhṇa—summer;sukha—happiness;duḥkha—distress;dāḥ—give;āgama—come;apāyinaḥ—go;anityāḥ—non-permanent;tān—them;titikṣhasva—tolerate;bhārata—descendant of the Bharat
Verse audio
Divine Verses of the Bhagavad Gita • Swami Dayananda Saraswati
Translation stream
O son of Kunti! The touches with the matras cause feelings of cold and heat, pleasure and pain; they are of the nature of coming and going and are transient. Bear them, O Descendant of Bharata!
Those external relations which bring cold and heat, pain and happiness, they come and go; they are not permanent. Endure them bravely, O Prince!
The contact of senses with their objects, O Arjuna, gives rise to feelings of cold and heat, pleasure and pain. They come and go, never lasting long. Endure them, O Arjuna.
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.
The contacts of the senses with the objects, O son of Kunti, which cause heat and cold and pleasure and pain, have a beginning and an end; they are impermanent; endure them bravely, O Arjuna!
2.16 नासतो विद्यते भावो नाभावो विद्यते सतः। उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः
n
Word meanings
na—no;asataḥ—of the temporary;vidyate—there is;bhāvaḥ—is;na—no;abhāvaḥ—cessation;vidyate—is;sataḥ—of the eternal;ubhayoḥ—of the two;api—also;dṛiṣhṭaḥ—observed;antaḥ—conclusion;tu—verily;anayoḥ—of these;tattva—of the truth;darśhibhiḥ—by the seers
Verse audio
Divine Verses of the Bhagavad Gita • Swami Dayananda Saraswati
Translation stream
Birth does not happen to what is non-existent, and destruction to what is existent; the finality of these two has been seen by the seers of reality.
That which is not, shall never be; that which is, shall never cease to be. To the wise, these truths are self-evident.
The unreal can never come into being, the real never ceases to be. The conclusion about these two is seen by the seers of truth.
Of the unreal there is no being; the real has no nonexistence. But the nature of both these, indeed, has been realized by the seers of Truth.
The unreal hath no being; there is no non-being of the Real; the truth about both has been seen by the knowers of the Truth (or the seers of the Essence).
Verse
सांख्ययोग
Chapter 2: Sankhya Yoga
sāṃkhyayoga
Chapters
Verses
2.15 यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ। समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते
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Word meanings
yam—whom;hi—verily;na—not;vyathayanti—distressed;ete—these;puruṣham—person;puruṣha-ṛiṣhabha—the noblest amongst men, Arjun;sama—equipoised;duḥkha—distress;sukham—happiness;dhīram—steady;saḥ—that person;amṛitatvāya—for liberation;kalpate—becomes eligible
Verse audio
Divine Verses of the Bhagavad Gita • Swami Dayananda Saraswati
Translation stream
O best among persons! That wise person becomes immortal, whom these situations do not trouble, and to whom pleasure and pain are equal.
The hero whose soul is unmoved by circumstance, who accepts pleasure and pain with equanimity, only he is fit for immortality.
For, he whom these do not affect, O chief of men, and to whom pain and pleasure are the same - that steadfast man alone is worthy of immortality.
O (Arjuna, who are) foremost among men, verily, the person whom these do not torment, the wise man to whom sorrow and happiness are the same he is fit for Immortquality.
That firm man whom surely these afflict not, O chief among men, to whom pleasure and pain are the same, is fit for attaining immortality!
