B.G 3.42 and 43
iṁdriyāṇi parāṇyāhuriṁdriyēbhyaḥ paraṁ manaḥ। manasastu parā buddhiryō buddhēḥ paratastu saḥ ॥42॥
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).
ēvaṁ buddhēḥ paraṁ buddhvā saṁstabhyātmānamātmanā। jahi śatruṁ mahābāhō kāmarūpaṁ durāsadam ॥43॥
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.
śatruhanana āyudharūpaṁ jñānaṁ vaktuṁ jñēyam āha - iṁdriyāṇīti॥
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'.
"asaṅgajñānāsimādāya tarātipāram"
iti hyuktam।
"From the detachment obtained through the limits of knowledge, crosses over to the other shore."
- thus states the testimonial.
śarīrāt indriyāṇi parāṇi utkr̥ṣṭāni। na kēvalaṁ buddhēḥ paraḥ। śrutyuktaprakārēṇa avyaktādapi।
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.
"avyaktāt puruṣaḥ paraḥ"
iti śrutiḥ।
"The Supreme being is superior compared to the unmanifest Prakrti."
-thus states the Vēdas.
na ca tatra tatrōkta aikadēśajñānamātrēṇa bhavati muktiḥ। sārvatrikaguṇōpasaṁhārō hi bhagavatā guṇōpasaṁhāra pādē abhihitaḥ
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:
"ānandādayaḥ pradhānasya" (3.3.12)
ityādinā।
"The blissful nature, etc. is the primary."
-such other statements.
tathā cānyatra
Same is stated in other places as well:
"apauruṣēyavēdēṣu viṣṇuvēdēṣu caiva hi। sarvatra yē guṇāḥ prōktāḥ sampradāyāgatāśca yē। sarvaistaiḥ saha vijñāya yē paśyanti paraṁ harim। tēṣāmēva bhavēnmuktiḥ nānyathā tu kathañcana॥"
iti gāruḍē।
"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
tasmāt avyaktādapi paratvēna jñēyaḥ। na cātra jīvaḥ ucyatē।
Therefore, the object to be known is even beyond the unmanifest Prakrti. The individual being is not referred here ( by the word 'Ātman').
"rasō'pyasya paraṁ dr̥ṣṭvā"
ityuktatvāt।
"Even that hunger for taste disappears by seeing that Devine lord."
-it is already stated thus (in 2.59).
"avijñāya paraṁ mattō jayaḥ kāmasya vai kutaḥ"
iti ca।
"Indeed, without knowing my divine form that is beyond, how is it possible to conquer the desire by the intoxicated?"
- are also the testimonials.
ataḥ paramātmajñānamēvātra vivakṣitam। ātmānaṁ manaḥ। ātmanā buddhyā ॥42, 43॥
Hence, the knowledge of the supreme being alone is sought in this context. The word 'ātmānaṁ' means mind. The word 'ātmanā' means
॥iti śrīmadbhagavadgītābhāṣyē tr̥tīyō'dhyāyaḥ॥
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.
"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।
"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
na ca "indriyēbhyaḥ parā hi arthāḥ", "rudrō'haṅkr̥tirūpakaḥ", ityādivirōdhaḥ॥
These are not opposed to statements like - "Senses are above the sensual topics," and "Rudra having the form of Ego (ahankāra)".
"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।
"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.
"yatra ha kva ca putrasya tatpituḥ। yatra vā pituḥ tadvā putrasya ētyētaduktaṁ bhavati।"
ityādiśrutēśca।
"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.
"bahuvācināṁ tu śabdānāṁ liṅgaprakaraṇādibhiḥ। pravr̥ttihētōścādhikyāt nnirṇayō'rthēṣu gamyatē॥"
"When words that convey multiple meanings, the determination of their meaning is arrived at based on its gender, case, usage, superiority, etc."
iti śabdanirṇayē।
states 'Shabdanirnaya', a book on etymology.
"liṅgādisāmyaṁ yatra syātprayōgādhikyamēva tu। nirṇāyakaṁ bhavēttatra tēna syāt subahuśrutaḥ॥"
"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."
iti brahmatarkē ॥42॥
- stated thus in Brahmatarka.
॥iti śrīmadbhagavadgītātātparyanirṇayē tr̥tīyōdhyāyaḥ॥
॥ ōṁ tatsaditi śrīmadbhagavadgītāsu upaniṣatsu brahmavidyāyāṁ yōgaśāstrē śrīkr̥ṣṇārjunasaṁvādē karmayōgō nāma tr̥tīyōdhyāyaḥ ॥
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.
