Bhagavad Gita Chapter 3, Verse 42

English Translation

They say that the organs are superior (to the gross body); the mind is superior to the organs; but the intellect is superior to the mind. However, the one who is superior to the intellect is He.

Detailed Commentary

3.42 Explanation *Indriyāṇi parāṇyāhuḥ* – The *Indriyas* (senses) are declared superior to the body and *vishayas* (sense objects). This means that knowledge of *vishayas* is gained through the *Indriyas*, but not the *Indriyas* through the *vishayas*. The *Indriyas* exist even without *vishayas*, but *vishayas* cannot exist without the *Indriyas*. The *Indriyas* are pervasive, and *vishayas* fall within their ambit. Therefore, the *Indriyas* are superior, pervasive, and subtle compared to *vishayas*. *Indriyebhyaḥ paraṁ manaḥ* – Superior to the *Indriyas* is the *Manas* (mind). The *Indriyas* do not know the *Manas*, but the *Manas* knows all the *Indriyas*. Each *Indriya* knows its specific object; for example, ears only know sound, skin knows touch, eyes know form, the tongue knows taste, the nose knows smell, but the *Manas* knows all the *Indriyas* and their objects. Therefore, the *Manas* is superior to the *Indriyas*. *Manasastu parā buddhiḥ* – But superior to the *Manas* is *Buddhi* (intellect). The *Manas* does not know the *Buddhi*, but the *Buddhi* knows the *Manas*. The *Buddhi* knows whether the *Manas* is calm or agitated. The *Buddhi* also knows whether the *Indriyas* are functioning correctly or not. Therefore, *Buddhi* is superior even to the *Manas*. *Yo buddheḥ paratastu saḥ* – And superior to *Buddhi* is He (the Self). The master of *Buddhi* is the *Aham* (ego/I-sense). That is why one says, "my *Buddhi*." An instrument (*karana*) is dependent, but the doer (*karta*) is independent. The inert part of *Aham* contains *kāmanā* (desire). In reality, *Kāma* (lust/desire) resides in the *Aham* itself, because it is the *Aham* that desires enjoyments. As soon as the *Paramatma-tattva* (Reality of the Supreme Self) is realized, *rasa-buddhi* (intellect attached to tastes/enjoyments) ceases. With the realization of *Paramatma*, *kāmanā* is completely extinguished. The profound point is: when the *Svarūpa* (true Self) connects with *Paramatma*, *Prem* (divine love) awakens. Turning the *Svarūpa* away from *Paramatma* suppresses *Prem* and generates *Kāma*. As soon as the sentient part (*Chetan ansh*) separates from the inert part (*Jada ansh*), *Kāma* is destroyed. Upon experiencing this, *Prem* becomes pure. *Evaṁ buddheḥ paraṁ buddhvā* – Thus, knowing that which is beyond the *Buddhi*. Beyond all this, one must realize *Kāma* as being beyond *Buddhi*. *Kāma* resides in the *Aham*, not in the true *Svarūpa*. If *Kāma* were in the *Svarūpa*, it would never cease to exist. *Kāma* arising from identification (*Tādātmya*) must certainly be destroyed. *Jahi śatruṁ mahābāho kāmarūpaṁ durāsadam* – "Slay the enemy, O mighty-armed one, that difficult-to-overcome *Kāma* (desire)." *Mahābhāho* means great and powerful. This indicates to Arjuna that he can subdue this enemy in the form of *Kāma*. It is difficult to destroy *Kāma* while maintaining a connection with the material world (*Samsāra*). The influence of this formidable enemy can obscure *Vivek* (discrimination) and divert one from *Kartavya* (duty). Therefore, do not despair thinking it is unconquerable, but rather remain vigilant. Through *Karma Yoga*, the destruction of this *Kāmanā* becomes easy. A *Karma Yogi* does nothing for themselves; they engage completely in the service of the world. Through *Karma Yoga*, a person attains *nirliptatā* (detachment) and their objective is fulfilled.