इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः।
मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः।।3.42।।
।।3.42 3.43।।इन्द्रियोंको (स्थूलशरीरसे) पर (श्रेष्ठ सबल प्रकाशक व्यापक तथा सूक्ष्म) कहते हैं। इन्द्रियोंसे पर मन है मनसे भी पर बुद्धि है औऱ जो बुद्धिसे भी पर है वह (काम) है। इस तरह बुद्धिसे पर(काम) को जानकर अपने द्वारा अपनेआपको वशमें करके हे महाबाहो तू इस कामरूप दुर्जय शत्रुको मार डाल।
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.]
3.42 See Comment under 3.43
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 The mind is higher than the senses: even if the senses are withdrawn, if the Manas (mind) ruminates over sense objects, knowledge of the self cannot be had.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.
Indriyaani paraanyaahur indriyebhyah param manah; Manasastu paraa buddhir yo buddheh paratastu sah.
indriyāṇi—senses; parāṇi—superior; āhuḥ—are said; indriyebhyaḥ—than the senses; param—superior; manaḥ—the mind; manasaḥ—than the mind; tu—but; parā—superior; buddhiḥ—intellect; yaḥ—who; buddheḥ—than the intellect; parataḥ—more superior; tu—but; saḥ—that (soul)