B.G 3.42 and 43

इंद्रियाणि पराण्याहुरिंद्रियेभ्यः परं मनः। मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥४२॥

iṁdriyāṇi parāṇyāhuriṁdriyēbhyaḥ paraṁ manaḥ। manasastu parā buddhiryō buddhēḥ paratastu saḥ ॥42॥

[इंद्रियाणि पराणि आहुः इन्द्रियेभ्यः परं मनः। मनसः तु परा बुद्धिः यः बुद्धेः परतः तु सः॥
iṁdriyāṇi = among the faculties; parāṇi = beyond; āhuḥ = declared; indriyēbhyaḥ = than other faculties; paraṁ = higher; manaḥ = is the mind;। manasaḥ = than mind; tu = but; parā = higher is; buddhiḥ = intellect; yaḥ = who is; buddhēḥ = than intellect; parataḥ = higher than; tu = but; saḥ = He;॥]

It is declared, the mind is higher than senses among the faculties, higher than mind is the intellect. That which is higher than intellect is, but He (the lord).

एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना। जहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥४३॥

ēvaṁ buddhēḥ paraṁ buddhvā saṁstabhyātmānamātmanā। jahi śatruṁ mahābāhō kāmarūpaṁ durāsadam ॥43॥

[एवं बुद्धेः परं बुद्ध्वा संस्तभ्य आत्मानम् आत्मना। जहि शत्रुं महाबाहो काम रूपं दुरासदम्॥
ēvaṁ = in this way; buddhēḥ paraṁ = that which is higher than intellect; buddhvā = having realized; saṁstabhya = having restrained completely; ātmānam = the 'Ātman', the mind; ātmanā = with the help of 'Ātman', intellect;। jahi = Conquer; śatruṁ = the enemy; mahābāhō = mighty armed; kāma rūpaṁ = the form of desire; durāsadam = difficult to restrain;॥]

O mighty armed, in this way, having realized that which is higher than intellect, having restrained the mind with the help of intellect, conquer the enemy in the form of desire, which is difficult to restrain.

Gīta Bhāshya 3.42 and 43

In order to kill the enemy, desire, one must use the weapon in the form of intellect. Object to be known is the Supreme Being, who is beyond the unmanifest Prakrti. 'ātmānam' = the mind. 'ātmanā' = with the help of intellect. In the current context word 'ātman' does not refer to individual being.

शत्रुहनन आयुधरूपं ज्ञानं वक्तुं ज्ञेयम् आह - इंद्रियाणीति॥

śatruhanana āyudharūpaṁ jñānaṁ vaktuṁ jñēyam āha - iṁdriyāṇīti॥

[śatruhanana = in order to kill the enemy; āyudharūpaṁ = in the form of a weapon; jñānaṁ = knowledge; vaktuṁ = to be conveyed; jñēyam = the object to be realized; āha = is stated; - iṁdriyāṇīti = by 'indriyani' verse;॥]

In order to kill the enemy, the weapon in the form of knowledge is conveyed, and also the object to be known is stated in the verse 'indriyanam'.

"असङ्गज्ञानासिमादाय तरातिपारम्"

इति ह्युक्तम्।

"asaṅgajñānāsimādāya tarātipāram"

iti hyuktam।

[asaṅgajñānāsimādāya = from the detachment obtained through the limits of knowledge; tarātipāram = crosse over to the other shore;]

[iti = thus; hyuktam = states the testimonial;।]

"From the detachment obtained through the limits of knowledge, crosses over to the other shore."

- thus states the testimonial.

शरीरात् इन्द्रियाणि पराणि उत्कृष्टानि। न केवलं बुद्धेः परः। श्रुत्युक्तप्रकारेण अव्यक्तादपि।

śarīrāt indriyāṇi parāṇi utkr̥ṣṭāni। na kēvalaṁ buddhēḥ paraḥ। śrutyuktaprakārēṇa avyaktādapi।

[śarīrāt = compared to body; indriyāṇi parāṇi = the senses are beyond; utkr̥ṣṭāni = which means they are superior;। na kēvalaṁ = not just; buddhēḥ paraḥ = superior to intellect;। śrutyuktaprakārēṇa = as declared in Vedas; avyaktādapi = even to the unmanifested Prakrti;।]

Compared to the body, the faculties are beyond (para), which means superior. He, the lord is not just superior to the intellect, He is superior even to the unmanifest Prakrti as declared in the Vēdas.

"अव्यक्तात् पुरुषः परः"

इति श्रुतिः।

"avyaktāt puruṣaḥ paraḥ"

iti śrutiḥ।

[avyaktāt = compared to the unmanifest Prakrti; puruṣaḥ = the supreme being; paraḥ = is superior;]

[iti = thus states; śrutiḥ = Vēdas;।]

"The Supreme being is superior compared to the unmanifest Prakrti."

-thus states the Vēdas.

न च तत्र तत्रोक्त ऐकदेशज्ञानमात्रेण भवति मुक्तिः। सार्वत्रिकगुणोपसंहारो हि भगवता गुणोपसंहार पादे अभिहितः-

na ca tatra tatrōkta aikadēśajñānamātrēṇa bhavati muktiḥ। sārvatrikaguṇōpasaṁhārō hi bhagavatā guṇōpasaṁhāra pādē abhihitaḥ

[na ca tatra = not in this context, even; tatrōkta = what is told here; aikadēśajñānamātrēṇa = by just this single instruction; bhavati = becomes; muktiḥ = liberation;। sārvatrikaguṇōpasaṁhārō = by having all auspicious qualities, here, at once; hi = indeed; bhagavatā = of Brahma Sūtra; guṇōpasaṁhāra pādē = in 'guṇōpasaṁhāra' section; abhihitaḥ = as explained;]

One does not obtain liberation (mukti) just by this single instruction given in one context. Indeed, (liberation is obtained) by having all the auspicious qualities at once, at the same time, as explained in Brahma Sūtra, 'guṇōpasaṁhāra' section:

"आनन्दादयः प्रधानस्य" (३.३.१२)

इत्यादिना।

"ānandādayaḥ pradhānasya" (3.3.12)

ityādinā।

[ānandādayaḥ = Bliss etc.; pradhānasya = are primary;]

[ityādinā = and such other statements;]

"The blissful nature, etc. is the primary."

-such other statements.

तथा चान्यत्र-

tathā cānyatra

[tathā = same is stated; cānyatra = even, elsewhere;]

Same is stated in other places as well:

"अपौरुषेयवेदेषु विष्णुवेदेषु चैव हि। सर्वत्र ये गुणाः प्रोक्ताः सम्प्रदायागताश्च ये। सर्वैस्तैः सह विज्ञाय ये पश्यन्ति परं हरिम्। तेषामेव भवेन्मुक्तिः नान्यथा तु कथञ्चन॥"

इति गारुडे।

"apauruṣēyavēdēṣu viṣṇuvēdēṣu caiva hi। sarvatra yē guṇāḥ prōktāḥ sampradāyāgatāśca yē। sarvaistaiḥ saha vijñāya yē paśyanti paraṁ harim। tēṣāmēva bhavēnmuktiḥ nānyathā tu kathañcana॥"

iti gāruḍē।

[apauruṣēyavēdēṣu = in the Vedas that are not of human origin; viṣṇuvēdēṣu = in Vishnu vedas; caiva = and, as well; hi = indeed;। sarvatra = everywhere; yē = those who; guṇāḥ = qualities; prōktāḥ = are stated; sampradāyāgatāśca = received through tradition as well; yē = those who;। sarvaistaiḥ = with all of them; saha vijñāya = understanding them; yē paśyanti = this we understand; paraṁ harim = the lord Hari who is beyond;। tēṣāmēva = indeed, by them alone; bhavēnmuktiḥ = one obtains liberation; nānyathā = not otherwise; tu = but; kathañcana = in any way;॥"]

[iti = thus states; gāruḍē = Garuda Purāna;]

"Among the Vēdas that are of non-human origin, and among all the Vishnu scriptures received through tradition, everywhere qualities are stated. By studying all of them, we understand the lord Hari who is beyond. Indeed, by them alone one gets liberation, not otherwise in any other way."

- thus states Garuda Purāna

तस्मात् अव्यक्तादपि परत्वेन ज्ञेयः। न चात्र जीवः उच्यते।

tasmāt avyaktādapi paratvēna jñēyaḥ। na cātra jīvaḥ ucyatē।

[tasmāt = therefore; avyaktādapi = even, the unmanifest prakrti; paratvēna = due to being beyond; jñēyaḥ = to be known;। na = not; cātra = and, here; jīvaḥ = the being; ucyatē = is spoken;।]

Therefore, the object to be known is even beyond the unmanifest Prakrti. The individual being is not referred here ( by the word 'Ātman').

"रसोऽप्यस्य परं दृष्ट्वा"

इत्युक्तत्वात्।

"rasō'pyasya paraṁ dr̥ṣṭvā"

ityuktatvāt।

[rasō'pyasya = even that hunger for taste disappears; paraṁ dr̥ṣṭvā = by seeing that divine form;]

[ityuktatvāt = it is already stated thus (in 2.59)।]

"Even that hunger for taste disappears by seeing that Devine lord."

-it is already stated thus (in 2.59).

"अविज्ञाय परं मत्तो जयः कामस्य वै कुतः"

इति च।

"avijñāya paraṁ mattō jayaḥ kāmasya vai kutaḥ"

iti ca।

["avijñāya = not knowing; paraṁ = my divine nature, which is beyond; mattō = the intoxicated; jayaḥ = conquer; kāmasya = from desire; vai kutaḥ = indeed, how is it possible?;]

[iti ca = are also the testimonials;]

"Indeed, without knowing my divine form that is beyond, how is it possible to conquer the desire by the intoxicated?"

- are also the testimonials.

अतः परमात्मज्ञानमेवात्र विवक्षितम्। आत्मानं मनः। आत्मना बुद्ध्या ॥४२, ४३॥

ataḥ paramātmajñānamēvātra vivakṣitam। ātmānaṁ manaḥ। ātmanā buddhyā ॥42, 43॥

[ataḥ = therefore; paramātmajñānamēvātra = the knowledge of supreme being only, here; vivakṣitam = is sought to be understood;। ātmānaṁ = the word 'ātmānaṁ' means; manaḥ = from the mind;। ātmanā = the word 'ātmanā' means; buddhyā = through the intellect; ॥42, 43॥]

Hence, the knowledge of the supreme being alone is sought in this context. The word 'ātmānaṁ' means mind. The word 'ātmanā' means

॥इति श्रीमद्भगवद्गीताभाष्ये तृतीयोऽध्यायः॥

॥iti śrīmadbhagavadgītābhāṣyē tr̥tīyō'dhyāyaḥ॥

[॥iti = thus; śrīmadbhagavadgītābhāṣyē = The Bhagavad Gīta Bhashya; tr̥tīyō'dhyāyaḥ = third chapter ends;]

Thus ends the Bhagavad Gīta Bhashya, third chapter.

Gīta Tātparya 3.42 and 43

Indeed, gods governing various principles are far superior. Positions are assigned to indicate their order of superirority. All entities, including the unmanifest is ultimately governed by lord Vishnu only. When multiple meanings are conveyed by single word, the determination of its meaning is possible based on the context, and only by the widely read.

"सर्वेभ्यः प्रवरा देवाः इन्द्राद्या इंद्रियात्मकाः। तेभ्यो मनोऽभिमानी तु रुद्रः तस्मात् सरस्वती॥ बुध्द्यात्मिका ततो ब्रह्मा महानात्मा परः स्मृतः। अव्यक्तरूपा लक्ष्मीश्च वराऽतोऽतो हरिः स्वयम्। न तत्समोऽधिको वेति हि आनुपूर्वी प्रकीर्तिता॥ यथाक्रमप्रबोधेन नाश्याः कामादिशत्रवः। प्राप्यते च परं स्थानं विष्णोरतुलमञ्जसा॥"

इति च।

"sarvēbhyaḥ pravarā dēvāḥ indrādyā iṁdriyātmakāḥ। tēbhyō manō'bhimānī tu rudraḥ tasmāt sarasvatī॥ budhdyātmikā tatō brahmā mahānātmā paraḥ smr̥taḥ। avyaktarūpā lakṣmīśca varā'tō'tō hariḥ svayam। na tatsamō'dhikō vēti hi ānupūrvī prakīrtitā॥ yathākramaprabōdhēna nāśyāḥ kāmādiśatravaḥ। prāpyatē ca paraṁ sthānaṁ viṣṇōratulamañjasā॥"

iti ca।

[sarvēbhyaḥ = among all; pravarā = superior; dēvāḥ = the gods; indrādyā = Indra and others; iṁdriyātmakāḥ = who reprasent senses। tēbhyō = compared to them; manō'bhimānī = the governing principle of mind; tu = however; rudraḥ = lord Rudra; tasmāt = compared to him; sarasvatī = Godess Sarasvati;॥ budhdyātmikā = having the intellect as essence; tatō = thereafter; brahmā = lord Brahma; mahānātmā = governing principle of 'mahat', i.e. ego; paraḥ smr̥taḥ = is known to be superior;। avyaktarūpā = of the form of unmanifest; lakṣmīśca = and, goddess Lakshmi; varā'tō'tō hariḥ = then the excellent lord Hari; svayam = himself;। na = not; tatsamō'dhikō = greater than him; vēti = understand; hi = indeed; ānupūrvī = equal; prakīrtitā = is declared with emphasis;॥ yathākramaprabōdhēna = through knowledge in this sequence;nāśyāḥ = destroy; kāmādiśatravaḥ = enemies like desire and others;। prāpyatē = is reached; ca = and; paraṁ sthānaṁ = supreme position; viṣṇōratulamañjasā = with lord Vishnu, unrivaled with purity;॥]

[iti ca।]

"Indra and others who govern the senses are superior among the gods. However, compared to them, lord Rudra is superior who governs the mind. Compared to him goddess Sarasvati governing the intellect, thereafter comes lord Brahma, who governs the 'mahat', i.e. ego principle. Compared to them, goddess Lakshmi is known to be superior, governing the unmanifest Prakrti. Then comes excellent lord Hari Himself. Indeed, it is emphasized that one must understand none to be greater or equal to Him. Understanding the governing principles in this order, one should destroy the enemies like desire and others. By doing so, one reaches the supreme position with lord Vishnu, unrivaled with purity."

- stated thus, and

न च "इन्द्रियेभ्यः परा हि अर्थाः", "रुद्रोऽहङ्कृतिरूपकः", इत्यादिविरोधः॥

na ca "indriyēbhyaḥ parā hi arthāḥ", "rudrō'haṅkr̥tirūpakaḥ", ityādivirōdhaḥ॥

[na = not; ca = and/even; indriyēbhyaḥ = than the senses; parā = superior; hi = indeed; arthāḥ = sensual topics;, rudrō'haṅkr̥tirūpakaḥ = Rudra having the form of ego, ityādivirōdhaḥ = is there opposition to these;॥]

These are not opposed to statements like - "Senses are above the sensual topics," and "Rudra having the form of Ego (ahankāra)".

"सर्वाभिमानिनो देवाः सर्वेऽपि हि उत्तरोत्तरम्। आधिक्यं वक्तुमेवैषां पृथक् स्थानमुदीर्यते॥ आधिक्यक्रम एवात्र शास्त्रतात्पर्यमिष्यते। स्थानेषु तु अवरेषां च परे सन्ति न चेतरे॥ तथापि पितुरर्थो यः पुत्रस्याप्युपचर्यते। अव्यक्तादिपदार्थानां सर्वे तदभिमानिनः॥"

इति च।

"sarvābhimāninō dēvāḥ sarvē'pi hi uttarōttaram। ādhikyaṁ vaktumēvaiṣāṁ pr̥thak sthānamudīryatē॥ ādhikyakrama ēvātra śāstratātparyamiṣyatē। sthānēṣu tu avarēṣāṁ ca parē santi na cētarē॥ tathāpi piturarthō yaḥ putrasyāpyupacaryatē। avyaktādipadārthānāṁ sarvē tadabhimāninaḥ॥"

iti ca।

[sarvābhimāninō dēvāḥ = all the governing gods; sarvē'pi = all of them, even; hi = indeed; uttarōttaram = are far superior;। ādhikyaṁ = superiority; vaktumēvaiṣāṁ = to speak about their; pr̥thak = individually; sthānamudīryatē = positions are assigned;॥ ādhikyakrama = the order of superiority; ēvātra = alone, here; śāstratātparyamiṣyatē = is the intent of the scriptures;। sthānēṣu = in positions; tu = but; avarēṣāṁ = inferior; ca = and; parē = higher; santi = exists; na = not; cētarē = otherwise;॥ tathāpi = however; piturarthō = the father is engaged as well; yaḥ = where; putrasyāpyupacaryatē = son is directly attending;। avyaktādipadārthānāṁ = of the unmanifest entities; sarvē = all; tadabhimāninaḥ = is ultimately governed by Him; ॥]

[iti ca = states thus as well;]

"All the gods governing various principles, indeed, all of them are far superior. The positions are assigned individually to show the order of superiority. This is the only intent of the scriptures, and not to show them as inferior or superior. Father is engaged as well wherever the son is attending directly. All entities, including the unmanifest is ultimately governed by Him."

- stated thus, as well.

"यत्र ह क्व च पुत्रस्य तत्पितुः। यत्र वा पितुः तद्वा पुत्रस्य एत्येतदुक्तं भवति।"

इत्यादिश्रुतेश्च।

"yatra ha kva ca putrasya tatpituḥ। yatra vā pituḥ tadvā putrasya ētyētaduktaṁ bhavati।"

ityādiśrutēśca।

[yatra = where; ha = certainly; kva = anywhere; ca = even; putrasya = son is involved; tatpituḥ = there father;। yatra vā pituḥ = where father is engaged; tadvā = there; putrasya = son's; ētyētaduktaṁ = thus, it is spoken; bhavati = becomes;।"]

[ityādiśrutēśca = - there are such Vedic testimonials;]

"Wherever it is of the son, it is of that father. Where it is of the father, it is that of the son. Thus it is spoken."

- there are such Vedic testimonials as well.

"बहुवाचिनां तु शब्दानां लिङ्गप्रकरणादिभिः। प्रवृत्तिहेतोश्चाधिक्यात् न्निर्णयोऽर्थेषु गम्यते॥"

"bahuvācināṁ tu śabdānāṁ liṅgaprakaraṇādibhiḥ। pravr̥ttihētōścādhikyāt nnirṇayō'rthēṣu gamyatē॥"

["bahuvācināṁ = conveying multiple meaning; tu = but/however; śabdānāṁ = of words; liṅgaprakaraṇādibhiḥ = by gender, case, etc.;। pravr̥ttihētōścādhikyāt = based on its usage and superiority; nnirṇayō'rthēṣu = determination of the meaning; gamyatē = is arrived at;॥"]

"When words that convey multiple meanings, the determination of their meaning is arrived at based on its gender, case, usage, superiority, etc."

इति शब्दनिर्णये।

iti śabdanirṇayē।

[iti śabdanirṇayē = states 'Shabdanirnaya', a book on etymology;]

states 'Shabdanirnaya', a book on etymology.

"लिङ्गादिसाम्यं यत्र स्यात्प्रयोगाधिक्यमेव तु। निर्णायकं भवेत्तत्र तेन स्यात् सुबहुश्रुतः॥"

"liṅgādisāmyaṁ yatra syātprayōgādhikyamēva tu। nirṇāyakaṁ bhavēttatra tēna syāt subahuśrutaḥ॥"

["liṅgādisāmyaṁ = where there is equality, etc., in gender and the like; yatra = where, in which; syātprayōgādhikyamēva = may be/is, only in the excess of usage; tu = but; । nirṇāyakaṁ = decisive, determining; bhavēttatra = in that context; tēna = by that; syāt = may be/is; subahuśrutaḥ = well-versed/well-heard;॥"]

"In situations where there is equality, etc., in gender and the like, the decisive factor is in the excess of usage. In that context, it becomes well-understood by those that are well-versed."

इति ब्रह्मतर्के ॥४२॥

iti brahmatarkē ॥42॥

[iti brahmatarkē = stated thus in Brahmatarka;]

- stated thus in Brahmatarka.

॥इति श्रीमद्भगवद्गीतातात्पर्यनिर्णये तृतीयोध्यायः॥

॥iti śrīmadbhagavadgītātātparyanirṇayē tr̥tīyōdhyāyaḥ॥

[॥iti = thus; śrīmadbhagavadgītātātparyanirṇayē = end the Bhagavad Gita Tatparya,; tr̥tīyōdhyāyaḥ = of 3rd chapter;॥]

॥ ओं तत्सदिति श्रीमद्भगवद्गीतासु उपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे कर्मयोगो नाम तृतीयोध्यायः ॥

॥ ōṁ tatsaditi śrīmadbhagavadgītāsu upaniṣatsu brahmavidyāyāṁ yōgaśāstrē śrīkr̥ṣṇārjunasaṁvādē karmayōgō nāma tr̥tīyōdhyāyaḥ ॥

[ōṁ = Om, a sacred sound; tatsaditi = That is the truth; śrīmadbhagavadgītāsu = in the glorious Bhagavad Gita; upaniṣatsu = a class of ancient Indian texts that contain spiritual knowledge; brahmavidyāyāṁ = the education that conveys the Brahman, ultimate reality; yōgaśāstrē = in the science of Yōga; śrīkr̥ṣṇārjunasaṁvādē = converzaton between Krishna and Arjuna; karmayōgō = Yōga of Action; nāma = named; tr̥tīyōdhyāyaḥ = 3rd chapter comes to an end; ]

Ōm, this is indeed truth. In the glorious Bhagavad Gita in the form of a conversation between Krishna and Arjuna, the ancient text that contains spiritual knowledge, that educates regarding the Brahman, the ultimate reality, the science of Yoga, the 3rd chapter named "Yōga of Action", ends.