FolioCorpusBhagavad-gītā

Bhagavad-gītā 3.42

ఇన్ద్రియాణి పరాణ్యాహురిన్ద్రియేభ్యః పరం మనః । మనసస్తు పరా బుద్ధిర్యో బుద్ధేః పరతస్తు సః ॥ ౪౨ ॥
indriyāṇi parāṇy āhur
[indriyaani paraany aahur]
indriyebhyaḥ paraṁ manaḥ
[indriyebhyah param manah]
manasas tu parā buddhir
[manasas tu paraa buddhir]
yo buddheḥ paratas tu saḥ
[yo buddheh paratas tu sah]
Word-for-word
indriyāṇi — senses parāṇi — superior āhuḥ — are said indriyebhyaḥ — more than the senses param — superior manaḥ — the mind manasaḥ — more than the mind tu — also parā — superior buddhiḥ — intelligence yaḥ — who buddheḥ — more than the intelligence parataḥ — superior tu — but saḥ — he .
Blended reading (Sanskrit + English inline)
indriyāṇi parāṇy āhur
indriyāṇi
senses
parāṇi
superior
āhuḥ
are said
indriyebhyaḥ paraṁ manaḥ
indriyebhyaḥ
more than the senses
param
superior
manaḥ
the mind
manasas tu parā buddhir
manasaḥ
more than the mind
tu
also
parā
superior
buddhiḥ
intelligence
yaḥ
who
yo buddheḥ paratas tu saḥ
buddheḥ
more than the intelligence
parataḥ
superior
tu
but
saḥ
he .
Important Words
  • indriyāṇi — senses
    The first rung. Superior to inert matter (the body's flesh, the food, the object) but inferior to manas. The verse pegs the senses at their proper hierarchical place — higher than dust, lower than thought.
  • param — superior
    Repeated three times in the verse. The same word that names the Supreme (3.19). Each rung is *param* relative to the one below. The verb of relative superiority builds toward the *Supreme* in absolute terms.
  • manaḥ — the mind
    The second rung. Manas is higher than the senses because it can refuse or redirect them — but it is below buddhi, which can refuse or redirect manas. The hierarchy is one of *governance*.
  • buddhiḥ — intelligence
    The third rung. The discriminating faculty — the same buddhi praised throughout the chapter. Above manas, below the soul. Buddhi is the highest *material* faculty; the soul that surmounts it is no longer material.
  • saḥ — he
    Pronoun. The fourth rung — *he*, the soul. The verse does not name him with a compound; it points with the pronoun. The pointing is itself a teaching: the soul is the one *doing* the pointing.
The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.
Purport

The senses are different outlets for the activities of lust. Lust is reserved within the body, but it is given vent through the senses. Therefore, the senses are superior to the body as a whole. These outlets are not in use when there is superior consciousness, or Kṛṣṇa consciousness. In Kṛṣṇa consciousness the soul makes direct connection with the Supreme Personality of Godhead; therefore the hierarchy of bodily functions, as described here, ultimately ends in the Supreme Soul. Bodily action means the functions of the senses, and stopping the senses means stopping all bodily actions. But since the mind is active, then even though the body may be silent and at rest, the mind will act – as it does during dreaming. But above the mind is the determination of the intelligence, and above the intelligence is the soul proper. If, therefore, the soul is directly engaged with the Supreme, naturally all other subordinates, namely, the intelligence, mind and senses, will be automatically engaged. In the Kaṭha Upaniṣad there is a similar passage, in which it is said that the objects of sense gratification are superior to the senses, and mind is superior to the sense objects. If, therefore, the mind is directly engaged in the service of the Lord constantly, then there is no chance that the senses will become engaged in other ways. This mental attitude has already been explained. Paraṁ dṛṣṭvā nivartate. If the mind is engaged in the transcendental service of the Lord, there is no chance of its being engaged in the lower propensities. In the Kaṭha Upaniṣad the soul has been described as mahān, the great. Therefore the soul is above all – namely, the sense objects, the senses, the mind and the intelligence. Therefore, directly understanding the constitutional position of the soul is the solution of the whole problem. With intelligence one has to seek out the constitutional position of the soul and then engage the mind always in Kṛṣṇa consciousness. That solves the whole problem. A neophyte spiritualist is generally advised to keep aloof from the objects of the senses. But aside from that, one has to strengthen the mind by use of intelligence. If by intelligence one engages one’s mind in Kṛṣṇa consciousness, by complete surrender unto the Supreme Personality of Godhead, then, automatically, the mind becomes stronger, and even though the senses are very strong, like serpents, they will be no more effective than serpents with broken fangs. But even though the soul is the master of intelligence and mind, and the senses also, still, unless it is strengthened by association with Kṛṣṇa in Kṛṣṇa consciousness, there is every chance of falling down due to the agitated mind.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
42. It is said that the senses are supreme. But superior to the senses is the mind. Superior to the mind is the intelligence. What is superior to the intelligence is the soul.
Commentary

One should not try to conquer over the mind and intelligence first, because of the impossibility. That is conveyed in this verse. The senses are considered superior, for they cannot be conquered even by warriors who conquer the ten directions. But the mind is superior to the senses as it is even stronger, not being destroyed during dreams when the senses do not function. But compared to the mind, the intelligence, with the form of vijṣāna, is stronger. During deep sleep, even the mind does not function, but the intelligence remains undestroyed, being present in general form. But compared to the intelligence, that which is superior in strength, because it exists in you even when intelligence is destroyed by the practice of jṣāna, is the famous jivātmā, which is the conqueror of lust. After conquering the senses, mind and intelligence, the jīvātmā, which is the most powerful than all of them, can conquer lust. It is thus understood that is not an impossible task to conquer lust.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
42. It is said that the senses are supreme. But superior to the senses is the mind. Superior to the mind is the intelligence. What is superior to the intelligence is the ātmā.
Commentary

“You have shown that lust can be destroyed by controlling the senses through inclining them to niṣkāma karma yoga. This is like water held back by a closed dam. But at the time of performing activities related to the body (while not performing prescribed actions), with the freedom of action for the senses, lust will again revive, like water freed from a dam.” The Lord shows in two verses what he taught before in chapter two, that lust will be completely destroyed by realization of ātmā: raso’py asya paraṁ dṛṣṭvā (BG 2.59). The wise say that the senses are superior to the body made of five gross elements. This is because they are the occupants of the body, they are more subtle, and are not destroyed when the gross body perishes. [Note: The senses, as well as being the visible material ones with which we are familiar, also exist in subtle form in the subtle body, and continue with the ātmā, after giving up this material body.] The mind is superior to the senses, because the mind sets the senses in motion during the waking state, and during sleep, the mind remains as a ruler, while the senses merge into it. Intelligence is superior to the mind, because the intellect’s function of determining truth (niścaya) brings about the mental function of decision (saṅkalpa). That which is superior to the intelligence is the jīvātmā residing in the body, whose very form is knowledge, which is realized as distinct from the body, senses, mind and intelligence, and which is the cause of complete destruction of lust. The Kaṭha Upaniṣad says: indriyebhyaḥ parā hy arthā arthebhyaś ca paraṁ manaḥ manasas tu parā buddhir buddher ātmā mahān paraḥ Kaṭha Upaniṣad 1.3.10 The meaning is as follows. The sense objects (arthā) are superior to, or more powerful than the senses because they are able to attract the senses. The mind is superior to the sense objects because it is the root of the actions of the senses for sense objects. The discerning and confirming intellect is superior to the mind which has doubt, because there must be verification of existence of enjoyment from the sense objects before action takes place. The jīva or ātmā, the enjoyer, is superior to the intellect, because it is the means of enjoyment or experience. This ātmā is the master (mahān) of the body, senses and internal functions (antaḥ karaṇa). [Note: Thus kāma can be described as a cause of sinful action, but the jīva is the enjoyer of kāma. He is the cause of kāma and its destroyer. Jīva destroys kāma by developing a taste for ātmā and the Lord. Thus the lord is not the cause of sin, nor karma.] At the same time, the activities for bodily maintenance will be achieved for the realized soul due to the force of previous practice, (not impelled by a reappearance of lust), like the continued turning of a wheel after it is set in motion.

Bhūrijana Dāsa Gauḍīya
Commentary

The soul is the highest that can control all. Ultimatelly because the soul must be put in control, then he controls the intelligence and the intelligence controls the mind and the mind must control the senses. Therefore,

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Hierarchy of sitting places of lust

Working senses are superior to dull matter
Mind is higher than the senses
Intelligence is higher than the mind
Soul is higher than the intelligence
Focus of Learning

(a) Senses are superior to matter, because

The senses are different outlets for the activities of lust

(b) Solution to the whole problem

Understand the constitution of the soul and engage in the direct connection with Krishna in Krishna-Consciousness
In Krishna Consciousness – these outlets (senses) are not in use to exhibit lust

(c) Only stoppage of bodily action does not help

Bodily action means function of the senses and stopping the senses means stopping all bodily action
But the mind is always active, even though the body may be silent e.g. dreaming
Therefore the soul has to be directly engaged with the Supreme, then all other subordinates (intelligence, mind etc) follow
Ref. Katha Upanisad: Soul is referred to as “mahan” because superior to all, senses, mind and intelligence
Ref. Bg. 2.59: “param drstva nivartate…” – Higher taste

(a) What is ‘jnana’ and ‘vijnana’

Jnana – Knowledge of the self as distinguished from the non-self
vijnana – Specific knowledge of the spirit soul’s constitutional position and his relationship to the Supreme Soul

(b) Learn Krishna Consciousness from Bhagavad-gita

Ref. SB 2.9.31: “The knowledge of self and Superself is very confidential and has to be understood as explained by the Lord Himself”
What is Krishna Consciousness based on Bhagavad-gita?
Living entities are part and parcel of the Lord, and simply meant to serve the Lord

(c) Krishna consciousness protect love from deteriorating into lust

Lust is only the perverted reflection of ‘Love of God’, which is natural for every living entity
Krishna conscious education from the very beginning prevents that natural love from deteriorating into lust
When ‘love of God’ deteriorates into lust, it is very difficult to return to the normal condition

(d) Power of Krishna Consciousness – ‘Even a late beginner benefits and can become a lover of God

by following the regulative principles of devotional service’

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
3.42 The learned ones ahuh, say; that indriyani, the five [Five sense-organs: of vision, hearning, taste, smell and touch; five motor-organs: hands, feet, speech, and for excretion and generation-these latter five are also understood in the present context.] organs-ear etc., are parani, superior, to the external, gross and limited body, from the point of view of subtlety, inner position, pervasiveness, etc. So also, manah, the mind, having the nature of thinking and doubting; [Sankalpa: will, volition, intention, thought, reflection, imangination, etc. vikalpa:doubt, uncertainly, indecision, suspicion, error, etc.-V.S.A.] is param, superior; indriyhyah, to the organs. Similarly, buddhih, the intellect, having the nature of determination; is para, superior; manasah, to the mind. And yah, the one who is innermost as compared with all the objects of perception ending with the intellect, and with regard to which Dweller in the body it has been said that desire, in association with its 'abodes' counting from the organs, deludes It by shrouding Knowledge; sah, that one; is tu, however; paratah, superior; buddheh, to the intellect- He, the supreme Self, is the witness of the intellect. [The portion, 'with regard to which Dweller৷৷.the supreme Self,' is translated from Ast. Which has the same reading here as the A.A. The G1. Pr. Makes the "abode'' counting from the organs' an adjective of 'the Dweller in the body', and omits the portion, 'is tu, however৷৷.buddheh, to the intellect'.-Tr.]
Śrī Rāmānujācārya Classical
Translation
3.42 The senses are called the important obstacles of knowledge, because when the senses keep operating on their objects, the knowledge of the self cannot arise. 'The mind is higher than the senses': even if the senses are withdrawn, if the Manas (mind) ruminates over sense objects, knowledge of the self cannot be had. 'The intellect (Buddhi) is greater than the mind', i.e., even if the mind is indifferent to sense objects, a perverted decision by the intellect can obstruct the dawn of the knowledge of the self. But even if all of them upto the intellect are ietened from their activity, still when desire, identified with will, originating from Rajas, is operating, it by itself obstructs the knowledge of the self by inducing the senses etc., to operate in their fields. Thus it is said here: 'But what is greater than intellect is that.' What is greater than the intellect - is desire. Such is the sense of the last sentence here.
Śrī Abhinavagupta Classical
Translation
3.42 See Comment under 3.43
Swami Sivananda Classical
Translation
3.42 They say that the senses are superior (to the body); superior to the senses is the mind; superior to the mind is the intellect; one who is superior even to the intellect is He (the Self).
Commentary

3.42 इन्द्रियाणि the senses? पराणि superior? आहुः (they) say? इन्द्रियेभ्यः than the senses? परम् superior? मनः the mind? मनसः than the mind? तु but? परा superior? बुद्धिः intellect? यः who? बुद्धेः than the intellect? परतः greater? तु but? सः He.Commentary When compared with the physical body which is gross? external and limited? the senses are certainly superior as they are more subtle? internal and have a wider range of activity. The mind is superior to the senses? as the senses cannot do anything independently without the help of the mind. The mind can perform the functions of the five senses. The intellect is superior to the mind because it is endowed with the faculty of discrimination. When the mind is in a state of doubt? the intellect comes to its resuce. The Self? the Witness? is superior even to the intellect? as the intellect borrows its light from the Self.

Swami Gambhīrānanda Classical
Translation
3.42 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.
Shri Purohit Swami Classical
Translation
3.42 It is said that the senses are powerful. But beyond the senses is the mind, beyond the mind is the intellect, and beyond and greater than intellect is He.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 3.43 BG 6.7 BG 15.9 SB 11.22.15 SB 3.26.13 SB 11.13.26 CC Madhya 20.118 CC Madhya 21.37 CC Madhya 24.159 Kaṭha Upaniṣad 1.3.10Kaṭha Upaniṣad 1.3.11
Related lectures
Personal Guidance
The senses are higher than dull matter; mind higher than senses; intelligence higher than mind; the soul higher still.
Practical Applications
  • Climb the ladder consciously: don't surrender intelligence to mind, mind to senses, senses to objects.
  • When confused, appeal upward, not downward.
  • Identify with the highest layer (soul) and instruct the lower layers.
Reflection Questions
  • Where am I letting a lower faculty boss a higher one?
  • What does it feel like to lead from the soul?
Analogy

A ladder with five rungs only works if you stand on the bottom and reach the top — not if you try to skip steps. Senses, mind, intelligence, soul: the rungs are fixed. Climb them; do not let lower rungs dictate to higher ones.

📝 My note

Source: vedabase.io

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