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 Those  who see through the eyes of knowledge, see everything  in relationship with Paramatma. They know that life and death are not reality, such wise persons have no misery. The ||indriyas (senses) do not give knowledge automatically. Therefore the mind is superior to senses  and higher than the mind is ||buddhi (intelligence) and higher than the intelligence is the living entity itself. Higher than the human being is ||avyakta tatva ( elements ) the prkriti(nature), because it  can bind the living entity or help jiva to achieve liberation.  But there is some one higher than jiva and prikriti, that is Paramatma.  Those who take shelter of paramatama, the prikriti will not bind.  This is understanding one has to achieve.  <blockquote>"''Indriyabhya param mano manas sattvam uttamam''"</blockquote><blockquote>"''sattvadadhi mahanatma mahato avyaktam''"</blockquote><blockquote>"''uttamam avyaktatu parah purushah vyapakah alinga evaachah''"</blockquote><blockquote>"''yam jnatva muchyate jantu amrutattvam cha gacchati ( Taittiriya 1-3-7.8)''"</blockquote>Here the distinction between the indriyas, mind, intelligence and the jiva, the living entity is described as the word ‘param.   but there could be one doubt – Param means superior, does it mean that jivatma is inferior to nature( prakriti)?

 Those  who see through the eyes of knowledge, see everything  in relationship with Paramatma. They know that life and death are not reality, such wise persons have no misery. The ||indriyas (senses) do not give knowledge automatically. Therefore the mind is superior to senses  and higher than the mind is ||buddhi (intelligence) and higher than the intelligence is the living entity itself. Higher than the human being is ||avyakta tatva ( elements ) the prkriti(nature), because it  can bind the living entity or help jiva to achieve liberation.  But there is some one higher than jiva and prikriti, that is Paramatma.  Those who take shelter of paramatama, the prikriti will not bind.  This is understanding one has to achieve.  <blockquote>"''Indriyabhya param mano manas sattvam uttamam''"</blockquote><blockquote>"''sattvadadhi mahanatma mahato avyaktam''"</blockquote><blockquote>"''uttamam avyaktatu parah purushah vyapakah alinga evaachah''"</blockquote><blockquote>"''yam jnatva muchyate jantu amrutattvam cha gacchati ( Taittiriya 1-3-7.8)''"</blockquote>Here the distinction between the indriyas, mind, intelligence and the jiva, the living entity is described as the word ‘param.   but there could be one doubt – Param means superior, does it mean that jivatma is inferior to nature( prakriti)?

In this case Para doesn’t mean that it is superior.    Para here specifically means to influence or to dominate.<blockquote>"''||indriyebhyaha paraayahartha  purushanna param kinchita|| (1.3.10 and 1.3.11).''"</blockquote>In this mantra  para should be taken as the above definition.   In the Bhagavad Gita  (3.42) also Krishna speaks<blockquote>"''||indriyani paranyahur indriyebhyah param manah manasas tu para buddhir yobuddheh paratas tu sah||''"</blockquote>Here the word saha is used for buddhi. Who is this buddhi?  In this episode of the Bhagavad Gita sloka Arujna raises this question,<blockquote>"''..athahakeno… baladhikaha niyojitahs?''"</blockquote>What impels one to commit a sin even though he doesn’t want to, where is that desire situated in our heart? Krishna answered – kama yesha krodha yesha….  He says that the lust and greed for power is great. It is like the smoke that covers the fire or the dust that covers the reflection of the mirror or the embryo that covers the living entity.<blockquote>"''Indriyani mano buddhir asyadhisthanam ucyate etairvimohayaty esa jnanam avrtya dehinam (BG 3.40).''"</blockquote>The Senses, mind and buddhi are the dwelling place of  kama (desire) and krodha (anger).   Here param or para means resting, every element rests on the previous elements, therefore all different position in the body is the resting place for kama(lust), therefore they are the cause of living entity’s down fall.  One who is desirous of elevation of oneself should first conquer kama. <blockquote>"''Buddheh param shatru jahi mahabaho''"</blockquote>In the beginning and middle of this episode, the enemy kama is mentioned therefore it is pertinent that it is there everywhere in this episode.  

In this case Para doesn’t mean that it is superior.    Para here specifically means to influence or to dominate.<blockquote>"''||indriyebhyaha paraayahartha  purushanna param kinchita|| (1.3.10 and 1.3.11).''"</blockquote>In this mantra  para should be taken as the above definition.   In the Bhagavad Gita  (3.42) also Krishna speaks<blockquote>"''||indriyani paranyahur indriyebhyah param manah manasas tu para buddhir yobuddheh paratas tu sah||''"</blockquote>Here the word saha is used for buddhi. Who is this buddhi?  In this episode of the Bhagavad Gita sloka Arujna raises this question,<blockquote>"''..athahakeno… baladhikaha niyojitahs?''"</blockquote>What impels one to commit a papa (पापम्) even though he doesn’t want to, where is that desire situated in our heart? Krishna answered – kama yesha krodha yesha….  He says that the lust and greed for power is great. It is like the smoke that covers the fire or the dust that covers the reflection of the mirror or the embryo that covers the living entity.<blockquote>"''Indriyani mano buddhir asyadhisthanam ucyate etairvimohayaty esa jnanam avrtya dehinam (BG 3.40).''"</blockquote>The Senses, mind and buddhi are the dwelling place of  kama (desire) and krodha (anger).   Here param or para means resting, every element rests on the previous elements, therefore all different position in the body is the resting place for kama(lust), therefore they are the cause of living entity’s down fall.  One who is desirous of elevation of oneself should first conquer kama. <blockquote>"''Buddheh param shatru jahi mahabaho''"</blockquote>In the beginning and middle of this episode, the enemy kama is mentioned therefore it is pertinent that it is there everywhere in this episode.  

'''Instead of Kama, the Lord should reside in us, but unfortunately for many kama  is worshipable.  The instruction is that if one wants to have the darshan of ||Bhagawan, who is above everything, then kama has to be controlled, because  Bhagavan cannot be perceived by the gross senses.

'''Instead of Kama, the Lord should reside in us, but unfortunately for many kama  is worshipable.  The instruction is that if one wants to have the darshan of ||Bhagawan, who is above everything, then kama has to be controlled, because  Bhagavan cannot be perceived by the gross senses.