Bhagavad Gita Chapter 7, Verse 4

English Translation

This Prakrti of Mine is divided eight-fold thus: earth, water, fire, air, space, mind, intellect and also egoism.

Detailed Commentary

"Earth, water, fire, air... know these to be My Aparā Prakṛti." The Supreme Being is the cause of all. Taking hold of Prakṛti, He creates the universe. This Prakṛti is called 'Aparā Prakṛti'. The Lord refers to the Jīva (individual soul) as 'Parā Prakṛti'. Aparā Prakṛti is inert and mutable, while Parā Prakṛti is conscious and superior. Just as we cannot separate Prakṛti from the Supreme Being, so too every individual's nature is distinct. This (Prakṛti) is indeed a form of the Supreme Being. Yet, by associating with Aparā Prakṛti, it (Parā Prakṛti) is called the Jīvātmā. By establishing this connection, the Jīvātmā is in bondage. The eight constituents of Aparā Prakṛti are earth, water, fire, air, ether, mind, intellect, and ego (ahaṅkāra). To understand the entire Aparā Prakṛti, the scriptures have deeply analyzed these elements. Here, Aparā and Parā Prakṛti are described as inert and conscious, respectively. Fundamentally, the Jīvātmā, a part of the Supreme Being, is called 'Aham' (the 'I' sense), and in its steadfastness, it becomes 'Jīva'. Due to earth, water, subtle unseen elements, and our mental qualities, it (the Jīvātmā) remains unchanged (nirvikāra). This is the cause of the Jīvātmā's bondage. By turning away from the Lord's Parā Prakṛti and breaking the delusion of Aparā Prakṛti, knowledge of one's true Self (ātmasvarūpa) is attained. Upon doing so, the love of the Supreme Being arises. The completeness and success of human life lie in being freed from attachments and attaining that supreme love (durgama prema). The Lord has mentioned eight types of Aparā Prakṛti individually (vyaṣṭi rūpa) because human bondage is with the body, not with the cosmic whole (samaṣṭi). One becomes bound by identifying with the inner nature and assuming its connection with the soul. This is the cause of enjoyment (bhoga). The Lord warns that Aparā Prakṛti is His. Identifying with it (as 'mine') is the cause of bondage. By taking refuge in Karma Yoga and Jñāna Yoga and gaining self-knowledge (bodha), we remain connected to our true Self. To understand 'jīvamātra' (every living being) means to understand that it is a part of the Supreme Lord. The perception of origin is considered to arise only from connecting with inertness (jaḍatā). Our happiness itself is the main cause of our sorrow. Considering Arjuna powerful, the Lord suggested that he understand this distinction. Our error in viewing the world as the Lord's form, the ultimate union, and creation, is the cause of bondage. If we see the infinity of the Supreme Being instead of the world, bondage will cease. For Sādhanā (spiritual practice), it is essential that we abandon identification with Prakṛti and engage solely in the service of Prakṛti, without any desire, merely as the body. By understanding the non-difference (abheda) between the individual (vyaṣṭi) and the cosmic (samaṣṭi), we become free from ego (ahaṅkāra) and possessiveness (mamata). Practicing Karma Yoga, Jñāna Yoga, and Bhakti, one can ultimately reach the Supreme Being.