श्रीमद् भगवद्गीता

मूल श्लोकः

indriyāṇi parāṇyāhurindriyēbhyaḥ paraṅ manaḥ.

manasastu parā buddhiryō buddhēḥ paratastu saḥ৷৷3.42৷৷

Sanskrit Commentary By Sri Shankaracharya

৷৷3.42৷৷ indriyāṇi śrōtrādīni pañca dēhaṅ sthūlaṅ bāhyaṅ paricchinnaṅ ca apēkṣya saukṣmyāntaratvavyāpitvādyapēkṣayā parāṇi prakṛṣṭāni āhuḥ paṇḍitāḥ. tathā indriyēbhyaḥ paraṅ manaḥ saṅkalpavikalpātmakam. tathā manasaḥ tu parā buddhiḥ niścayātmikā. tathā yaḥ sarvadṛśyēbhyaḥ buddhyantēbhyaḥ ābhyantaraḥ, yaṅ dēhinam indriyādibhiḥ āśrayaiḥ yuktaḥ kāmaḥ jñānāvaraṇadvārēṇa mōhayati ityuktam. buddhēḥ paratastu saḥ saḥ buddhēḥ draṣṭā paramātmā৷৷tataḥ kim

Sanskrit Commentary By Sri Ramanuja

৷৷3.42৷৷jñānavirōdhē pradhānāni indriyāṇi āhuḥ; yata indriyēṣu viṣayavyāpṛtēṣu ātmani jñānaṅ na pravartatē, indriyēbhyaḥ paraṅ manaḥ, indriyēṣu uparatēṣu api manasi viṣayapravaṇē ātmajñānaṅ na saṅbhavati. manasaḥ tu parā buddhiḥ, manasi viṣayāntaravimukhē api viparītādhyavasāyapravṛttāyāṅ buddhau na ātmajñānaṅ pravartatē. sarvēṣu buddhiparyantēṣu uparatēṣu api icchāparyāyaḥ kāmō rajaḥsamudbhavō vartatē cēt, sa ēva ētāni indriyādīni api svaviṣayēṣu vartayitvā ātmajñānaṅ niruṇaddhi, tadidam ucyatē yō buddhēḥ parataḥ tu saḥ, iti, buddhēḥ api yaḥ paraḥ sa kāma ityarthaḥ.

English Translation of Ramanuja's Sanskrit Commentary By Swami Adidevananda

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 'The mind is higher than the senses': even if the senses are withdrawn, if the Manas (mind) ruminates over sense objects, knowledge of the self cannot be had.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.

English Translation Of Sri Shankaracharya's Sanskrit Commentary By Swami Gambirananda

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.]