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).

3.42 See Comment under 3.43

They say the senses are superior (to the gross body). Superior to the senses is the mind, and superior even to the mind is the intellect. That which is superior even to the intellect is (desire). Thus, O mighty-armed one, knowing that which is superior to the intellect—(desire)—and subduing the self by the self, slay this enemy in the form of desire, which is difficult to conquer. **3.42** The senses are said to be superior to the body or the sense-objects. The meaning is that through the senses, objects are known, but through the objects, the senses are not known. The senses can exist without objects, but without the senses, the existence of objects cannot be established. Objects do not have the power to illuminate the senses; rather, the senses illuminate the objects. The senses remain the same, but the objects keep changing. The senses are pervasive, and the objects are pervaded, meaning objects fall within the scope of the senses, but the senses do not fall within the scope of objects. Compared to objects, the senses are subtle. Therefore, compared to objects, the senses are superior, stronger, illuminators, pervasive, and subtle. Superior to the senses is the mind. The senses do not know the mind, but the mind knows all the senses. Among the senses, each sense knows only its own object, not the objects of other senses. For example, the ears know only sound, not touch, form, taste, or smell. The skin knows only touch, not sound, form, taste, or smell. The eyes know only form, not sound, touch, taste, or smell. The tongue knows only taste, not sound, touch, form, or smell. And the nose knows only smell, not sound, touch, form, or taste. But the mind knows the five sense organs and their objects. Therefore, the mind is superior, stronger, an illuminator, pervasive, and subtle compared to the senses. Superior even to the mind is the intellect. The mind does not know the intellect, but the intellect knows the mind. The intellect knows the state of the mind—whether it is calm or agitated, proper or improper, etc. It also knows whether the senses are functioning properly or not. The meaning is that the intellect knows the mind and its thoughts, as well as the senses and their objects. Therefore, the intellect is superior (stronger, an illuminator, pervasive, and subtle) even to the mind, which is superior to the senses. But that which is superior even to the intellect is He (desire). The intellect is an instrument, and 'I' is the doer. The instrument is dependent, but the doer is independent. In that 'I', the inert element is where desire resides. Due to identification with the inert element, that desire appears to reside in the conscious self. In reality, desire resides in the 'I' because it is the 'I' that desires enjoyments and becomes the experiencer of pleasure and pain. There is homogeneity (essential unity) among the three: the experiencer, the experience, and the object of experience. Without this homogeneity, there cannot be any desire or attraction for the object in the experiencer. In the supreme illuminator (pure consciousness), which illuminates the state of being an experiencer and through whose light the existence of the experiencer, the experience, and the object of experience is established, there is no desire. Everything up to the 'I' is a part of nature. Beyond even that 'I' is the direct part of the Supreme Self, which is the support, basis, cause, and impeller of all these—body, senses, mind, intellect, and 'I'—and is superior, stronger, an illuminator, pervasive, and subtle. Only the inert element (of nature) transforms into pleasure and pain, meaning the modifications of pleasure and pain occur only in the inert. There is no modification in consciousness; rather, consciousness is the knower of modifications. However, due to identification with the inert, consciousness itself becomes the experiencer of pleasure and pain, meaning consciousness itself becomes happy or sorrowful. Happiness and sorrow cannot belong to the inert alone. The meaning is that by identifying with the inert element in the 'I', consciousness also accepts itself as 'I am the experiencer'. Upon the realization of the Supreme Self, the taste for enjoyment ceases—"Having seen the Supreme, even this taste ceases" (Gita 2.59). Here, the word 'this' refers to the 'I' that has become the experiencer, and the word 'Supreme' refers to that Supreme Self, which is unattached to the state of being an experiencer. Through knowledge of That, the taste, i.e., desire, ceases. The reason is that desire arises only for happiness, and the essential nature is the very mass of innate happiness. Therefore, upon the realization of the Supreme Self, desire (the wish for happiness arising from union) is destroyed forever and completely. The essential point: The gross body is the object; the senses are the external instruments; and the mind-intellect are the internal instruments. The senses are superior (stronger, illuminators, pervasive, and subtle) to the gross body, and the intellect is superior to the senses. Superior even to the intellect is the 'I', which is the doer. In that 'I' (the doer) resides desire, i.e., worldly desire. One's own existence (being-ness), i.e., one's essential nature, is consciousness, immutable, and of the nature of Existence-Consciousness-Bliss. When it identifies with the inert (the body born of nature), then the 'I' arises and the essential nature becomes the doer. Thus, in the doer, there is one inert element and one conscious element. Primarily, the attraction towards the world is due to the inert element, and primarily, the attraction towards the Supreme Self is due to the conscious element (Note p. 201). The meaning is that due to the predominance of the inert element in it, worldly (pertaining to the world) desires remain, and due to the predominance of the conscious element, spiritual (pertaining to the Supreme Self) desire remains. The inert element is perishable; therefore, worldly desires are perishable. The conscious element is eternal; therefore, the spiritual desire is to be fulfilled. Thus, there is the cessation of worldly desires (cravings) and the fulfillment of the spiritual desire (the desire for liberation from the world, the curiosity for Self-knowledge, and the longing for divine love). Worldly desires can arise but cannot endure. However, the spiritual desire can be suppressed but cannot be destroyed. The reason is that worldly desires are unreal and the spiritual desire is real. Therefore, a seeker should neither hope for the fulfillment of worldly desires nor despair from the fulfillment of the spiritual desire. In essence, at the root, there is only one desire, which is for one's own whole, the Supreme Self. However, due to the connection with the inert, this desire becomes divided into two, and man, in order to fulfill his real desire through the changing inert (the world), begins to desire inert objects, which is his mistake. The reason is that worldly desires are another's duty (para-dharma) and the spiritual desire is one's own duty (sva-dharma). However, because both worldly and spiritual desires remain in a seeker, a conflict arises. Due to this conflict, during the time of worship, meditation, holy company, etc., the spiritual desire remains awake in the seeker, but at other times, his spiritual desire is suppressed and worldly (for enjoyment and accumulation) desires arise. As long as worldly desires remain, a firm resolve to practice spiritual disciplines cannot remain steady in the seeker. Without the spiritual desire being awakened, the progress of the seeker does not occur. When the seeker has the firm sole aim of attaining God, then this conflict is destroyed and only one spiritual desire remains predominant in the seeker. With only one spiritual desire remaining predominant, the seeker easily attains God (Gita 5.3). Therefore, it is very necessary for the seeker to eliminate the conflict between worldly and spiritual desire. In the pure essential nature, there is automatically an attraction or inclination towards one's own whole, the Supreme Self, which is called love. When it accepts a relationship with the world, then that love is suppressed and desire arises. As long as desire remains, love is not awakened. As long as love is not awakened, desire is not completely destroyed. Due to the predominance of the inert element, the desire for worldly enjoyments (desire) resides in it; due to the predominance of the conscious element, the desire for the Supreme Self also resides in it. Therefore, in reality, desire resides only in the inert element, but that too is only due to its connection with consciousness. As soon as the connection with consciousness is severed, desire is destroyed. The meaning is that as soon as consciousness severs its relationship with the inert through itself, the 'I', which is the identification of consciousness with the inert, is destroyed, and with the destruction of the 'I', desire is destroyed. The strong reasoning for desire residing in the inert element of the 'I' is this: Without essential (elemental) unity among these three—the world appearing as the seen, the senses that see it, the intellect, and the seer himself, the experiencer—there cannot be any attraction of the experiencer towards the object of experience. The reason is that attraction occurs only in homogeneity, not in heterogeneity. For example, the eyes are attracted only towards form, not towards sound. This applies to all senses. The intellect is also attracted only towards the object of understanding (discrimination and reflection), not towards objects like sound, etc. (If it is, it is only by taking the senses along with it). Similarly, the Self has essential unity with the Supreme Self; therefore, the Self has an attraction towards the Supreme Self. This essential unity is experienced only by completely renouncing the inert element, i.e., by completely severing the assumed relationship with the inert. Upon experiencing it, love is awakened. In love, not even a trace of inertness (unreality) remains, meaning there is an absolute absence of inertness. The extremely subtle part of the effect of nature, the causal body (Mahat-tattva, the cosmic intellect), is the inert element of the 'I'. Desire resides only in this causal body. Due to identification with the causal body, desire appears to be in the Self. Upon the cessation of identification, one experiences one's own pure essential nature, in which there is not even a trace of desire. Upon the experience of the essential nature, desire is completely eradicated. Thus, knowing that which is superior to the intellect. First, it was stated that the senses are superior to the body, the mind is superior to the senses, the intellect is superior to the mind, and desire is superior to the intellect. Now, the intention of saying to know that which is superior to the intellect in the above steps is that this desire resides in the 'I'. In one's real essential nature, there is no desire. If desire were in the essential nature, it would never be destroyed. Desire arises only by identifying with the perishable inert. Even in identification, desire resides only in the inert, but it appears to be in the essential nature. Therefore, knowing this desire which resides beyond the intellect, one should destroy it. Subduing the self by the self. The means to kill the desire residing in the 'I', which is beyond the intellect, is: to subdue the self by the self, meaning to keep one's relationship only with one's own pure essential nature or with one's whole, God, which is real. The same idea is expressed in the sixth chapter, fifth verse, by the words "uplift the self by the self" and in the sixth verse by the words "by whom the self is subdued by the self." The essential nature (the Self) is a direct part of the Supreme Self, and the body, senses, mind, and intellect are parts of the world. When the essential nature turns away from its whole, the Supreme Self, and faces nature (the world), then desires arise in it. Desires arise from a sense of lack, and lack arises from a relationship with the world because the world is of the nature of lack only—"Of the unreal there is no being" (Gita 2.16). As soon as the relationship with the world is severed, desires are destroyed because in the essential nature there is no lack—"Of the real there is no non-being" (Gita 2.16). Even after turning away from the Supreme Self and assuming a relationship with the world, the real desire (need or hunger) of the individual soul is only to attain its whole, the Supreme Self. In the form of "May I always live, may I know everything, may I become happy forever," it actually desires only the Supreme Self, of the nature of Existence-Consciousness-Bliss. But due to assuming a relationship with the world, it mistakenly wants to fulfill these desires through the world itself—this is desire. This desire can never be fulfilled. Therefore, this desire must be destroyed. He who has connected himself with the world can also disconnect it. Therefore, the Lord has commanded to sever one's relationship with the world by oneself and to kill desire. In subduing the self by the self, there is no practice, because practice happens only with the help of the world (body, senses, mind, and intellect). Therefore, in practice, the help of a relationship with the world has to be taken. In reality, establishment in one's own essential nature or attainment of the Supreme Self does not happen with the help of the world; rather, it happens by oneself through renunciation (severance of relationship) of the world. The essential point: When consciousness assumes a relationship with the inert, then in it there is desire for the world (enjoyment) as well as for the Supreme Self. Upon assuming a relationship with the inert, the mistake that occurs for the individual soul is that it begins to desire worldly objects in order to fulfill the desire, the longing for the Supreme Self of the nature of Existence-Consciousness-Bliss, through the world itself. As a result, both these desires (without Self-knowledge) never cease. To know the world, separation is necessary, and to know the Supreme Self, oneness with the Supreme Self is necessary because in reality the Self is different from the world and non-different from the Supreme Self. However, by desiring the world, the Self assumes its own non-difference or proximity with the world, which is never possible; and by desiring the Supreme Self, the Self assumes its own difference or distance (turning away) from the Supreme Self, but there is no possibility of this either. However, for destroying worldly desires, having a spiritual desire is very useful. If the spiritual desire becomes intense, then worldly desires automatically cease. Upon the complete cessation of worldly desires, the spiritual desire is fulfilled, meaning the ever-attained Supreme Self is experienced (Note p. 203.1). The reason is that in reality, God is always and everywhere present, but due to the presence of worldly desires, He is not experienced. Slay the enemy, O mighty-armed one, in the form of desire, which is difficult to conquer. 'Mighty-armed' means one with great and strong arms, i.e., a hero. By calling Arjuna 'mighty-armed', i.e., a hero, the Lord indicates that you are capable of subduing this enemy in the form of desire. While maintaining a relationship with the world, it is very difficult to destroy desire. This desire, covering even the discrimination of the great, diverts them from duty, causing their downfall. Therefore, the Lord has called it a difficult-to-conquer enemy. The intention of calling desire a difficult-to-conquer enemy is to be more careful about it, not to become despondent by considering it unconquerable. The arising, fulfillment, non-fulfillment, and cessation of any one desire occur; therefore, mere desires are subject to arising and destruction. But the Self exists continuously and knows the arising and destruction of desires. Therefore, it can easily sever its relationship with desires because in reality there is no relationship. Hence, a seeker should never be afraid of desires. If the seeker has a firm purpose for his own welfare (Note p. 203.2), then he can easily kill desire. In the renunciation of desires or in the attainment of God, all are independently entitled, qualified, and capable. But in the fulfillment of desires, no one is independently entitled, qualified, or capable. The reason is that desire is never going to be fulfilled. God has given the human body only for His attainment. Therefore, renouncing desire is not difficult. It seems difficult only because of giving importance to worldly objects of enjoyment. To eradicate the desire for happiness (favorable conditions), the Lord sends sorrow (unfavorable conditions) from time to time so that one may not desire happiness; if you desire, you will have to get sorrow. A person desirous of worldly objects can never escape sorrow—this is the rule because enjoyments arising from contact are indeed the cause of sorrow (Gita 5.22). In the Self (essential nature) there is infinite strength. It is by attaining its existence and strength that the intellect, mind, and senses become existent and strong. But due to connecting a relationship with the inert, it is forgetting its own strength and considering itself subordinate to the intellect, mind, and senses. Therefore, to kill the enemy in the form of desire, knowing oneself and recognizing one's own strength is very necessary. Desire occurs due to the relationship with the inert and is in the inert only. Due to identification, it appears to be in the Self. If there is no relationship with the inert, there is no desire at all. Therefore, here the intention of killing desire is actually to indicate the complete absence of desire. Contrary to this, if one accepts the existence of desire, i.e., craving, and tries to destroy it, then the destruction of desire is difficult. The reason is that in reality, desire has no independent existence. Desire arises, and that which arises will be destroyed—this is the rule. If one does not entertain this desire, then previous desires will automatically be destroyed. Therefore, the meaning of destroying desire is: not to entertain new desire. Only by considering worldly objects like the body, etc., as 'I', 'mine', and 'for me' does one experience a sense of lack in oneself, but man mistakenly wants to fulfill that lack also through worldly objects. Therefore, he desires those objects. But in reality, till date, no one's lack has ever been fulfilled by worldly objects, nor can it ever be. The reason is that the Self is imperishable and objects are perishable. Even though the Self is imperishable, by desiring the perishable, no benefit is gained, and no loss remains either.