Chapter 2 - Verse 14

The senses are those of hearing and the like, by which sound and other things are perceived. It is the contacts of the senses with their objects such as sound—or, according to another interpretation, it is the senses and the contacts—i. e., the sense-objects, such as sound, which are contacted by the senses,—which produce heat and cold, pleasure and pain. Cold is pleasant at one time and painful at another. So also heat is of an inconstant nature. † But pleasure and pain are constant in their respective natures as pleasure and pain. Wherefore heat and cold are mentioned separately from pleasure and pain. Because * these sense-contacts, etc., have, by nature, a beginning and an end, therefore they are not permanent. Wherefore do thou bravely endure † them, heat and cold &c.; i.e., give not thyself up to joy or grief on their account.

The separate mention of heat and cold which should properly be included under the category of objects (vishayas) implies that the subjective feelings of harmony and discord are the immediate antecedents of pleasure and pain. The external objects first produce subjective changes, such as the sensations of heat and cold or the feelings of harmony and discord, and then produce pleasure and pain,—(A.)

Some MSS. of the Bhashya here add. “It may be objected that if the objects of the senses or their contacts give pleasure and pain, the wheel of mundane existence will be endless, since those objects and their contacts with the senses are endless. This objection does not apply here, for these…”

Here is laid down a second condition of right knowledge, viz., calm endurance in pleasure and pain —(A).

(Question):—What good will accrue to him who bears heat and cold and the like?

(Answer):—Listen.