Bhagavad Gita Chapter 3, Verse 43

English Translation

[The Ast, introdcues this verse with, 'Tatah kim, what follows from that?'-Tr.] Understanding the Self thus [Understanding৷৷.thus:that desires can be conered through the knowledge of the Self.] as superior to the intellect, and completely establishing (the Self) is spiritual absorption with the (help of) the mind, O mighty-armed one, vanish the enemy in the form of desire, which is difficult to subdue.

Detailed Commentary

The *Indriyas* (senses) are said to be superior to the *Vishayas* (sense objects). This implies that knowledge of *Vishayas* is gained through *Indriyas*, but knowledge of *Indriyas* is not gained through *Vishayas*. The *Indriyas* can exist without *Vishayas*, but without the *Indriyas*, the existence of *Vishayas* is not proven. The *Indriyas* illumine the *Vishayas*, yet the *Indriyas* remain constant while the *Vishayas* change. *Indriyas* are pervasive; *Vishayas* are not. Thus, *Indriyas* are superior to *Vishayas*. 'इन्द्रियेभ्यः परं मनः' (Superior to the senses is the mind) - The *Indriyas* do not know the *Manas* (mind), but the *Manas* knows all *Indriyas*. Each *Indriya* knows only its specific *Vishaya*; for instance, the ear knows sound but not other things, and the skin knows touch but not other things. Similarly, the *Manas* knows all *Indriyas* and their *Vishayas*. Therefore, *Manas* is superior to the *Indriyas*. 'मनसस्तु परा बुद्धिः' (Superior to the mind is the intellect) - The *Manas* does not know the *Buddhi* (intellect), but the *Buddhi* knows the *Manas*. It knows the volitions of the *Manas* and also the *Indriyas*. Therefore, *Buddhi* is superior to *Manas*. 'बुद्धेः परतस्तु सः' (Superior to the intellect is He) - The master of *Buddhi* is the 'Aham' (ego/Self). This 'Aham' identifies with the *Jada* (insentient/matter) and becomes the *Karta* (doer). It has a part in both the *Jada* and the *Chetana* (sentient/consciousness). The *Jada* aspect is attracted to the world, and the *Chetana* aspect to the *Paramatma* (Supreme Self). From the predominance of *Jada* arise worldly desires, and from *Chetana*, desires for the *Paramatma*. Worldly desires are temporary, while spiritual desires are imperishable. At the dissolution of the *Jada*, worldly desires are destroyed, and the *Chetana* experiences the *Paramatma*. The *Sadhaka* (seeker) must resolve the conflict between worldly and spiritual desires, so that only the desire for *Paramatma* remains predominant. *Kama* (desire) resides in the *Jada*, but it is possible only through its connection with the *Chetana*. As soon as the *Chetana*'s identification with *Jada* is removed, *Kama* is destroyed. The experience of one's true nature (*Swarupa*) occurs when the connection with *Jada* is severed, and *Prema* (divine love) awakens. The desire for *Paramatma* alone is one's *Svadharma* (true duty/nature), while worldly desires are *Paradharma* (alien duty/nature). Relinquishing desires is not difficult; rather, one should strive to fulfill one's true desire by recognizing one's *Swarupa*. Through *Karma Yoga*, desires are destroyed, because the *Karma Yogi* performs actions with the aim of attaining *Paramatma*. Thus, for the perfection of his endeavor, the *Sadhaka* leaves no aspect unexplored. The third chapter, named *Karma Yoga*, concludes in the 'Shri Krishna-Arjuna Samvad'.