Bhagavad Gita Chapter 7, Verse 5

English Translation

O mighty-armed one, this is the inferior (Prakrti). Know the other Prakrti of Mine which, however, is higher than this, which has taken the from of individual souls, and by which this world is uphelp.

Detailed Commentary

।।7.5।। Explanation — 'Bhumirāpo'nalo Vāyuh… Viddhi Me Parām' — The Paramātmā is the cause of all. He creates the cosmos by taking Prakṛti. The Prakṛti through which creation occurs is called 'Aparā Prakṛti,' and His own partial aspect, the Jīva, is called 'Parā Prakṛti' by Bhagavān. Aparā Prakṛti is insentient and ever-changing, whereas Parā Prakṛti is sentient and supreme. Every individual has their own distinct nature, which cannot be separated, just as the nature of the Paramātmā cannot be separated. This Prakṛti is indeed the very nature (svabhāva) of the Lord, hence it is called 'Prakṛti.' The Jīva, being an aspect of the Lord, cannot be separate from the Paramātmā, and it is due to its connection with Aparā Prakṛti that this Jīvātmā is referred to as Prakṛti. It is essential to consider oneself distinct from Aparā Prakṛti. Aparā Prakṛti comprises eight elements: earth, water, fire, air, ether, mind, intellect, and ego (ahaṅkāra). These elements are taken as the gross (sthūla) and subtle (sūkṣma) creation. Even after considering the gross and subtle creation, the description of the causal Prakṛti remains incomplete. Revered commentators have taken the subtle Pañca-tanmātrās (sound, touch, form, taste, and smell) from the five gross elements. 'Mind' is taken to signify ego, 'intellect' to signify Mahat-tattva, and 'ego' to signify Mūla-Prakṛti. In this way, the detailed description of the collective Aparā Prakṛti is completed. Here, Bhagavān has described Aparā and Parā Prakṛti to distinguish between the insentient and the sentient. Here, Aparā and Parā Prakṛti are explained as the insentient and the sentient respectively. In the gross form, the gross creation is taken, and in the subtle form, the subtle creation is taken. The components of the subtle creation are mind, intellect, and ego. There are two types of ego — (1) The internal faculty (antaḥkaraṇa vṛtti) of 'I-ness' ('Ahaṁ-ahaṁ') which is the doer (kartā-rūpa), called 'Aparā Prakṛti.' (2) The ego of 'I-form' ('Aham-rūpa') which is also the doer and is called 'Parā Prakṛti.' Ego resides in the functional body through identification (tādātmya-rūpa). It has an insentient part and a sentient part. This identification of insentient and sentient forms the body. During deep sleep (suṣupti), it remains in a dormant state. The mind and intellect are awake. The Jīvātmā sustains itself in its sentient form. When the Jīva severs its connection with Prakṛti and realizes the Paramātmā, it attains knowledge of its true nature. According to this knowledge, one must become independent of Aparā Prakṛti. Upon attaining Self-knowledge (ātma-jñāna), the Jīva experiences the cosmic form (virāṭ svarūpa) of the Paramātmā. In 'Ahaṁtā' (ego-sense), there are desires for enjoyment (bhogecchā) and inquiry (jijñāsā), which are fulfilled through Karma Yoga and Jñāna Yoga. By fully adopting either Karma Yoga or Jñāna Yoga, the other is automatically fulfilled. 'Jīva-bhūtām' — The Jīva is an aspect of the Paramātmā, which connects itself with the body and the world for its own happiness. The specific reason for repeated birth and death is the identification of oneself with Aparā Prakṛti. Self-knowledge can be attained by separating oneself from worldly elements. Special Point Just as there is a relationship between a Guru and a disciple, similarly the Jīva has assumed a relationship with the world. This relationship is called 'I-ness' (main-pana). Due to its ignorance, the Jīva considers this relationship to be true and becomes bound. In reality, there is no relationship with the world; rather, bondage arises from the assumed relationship with it. The world is perishing every moment, so the assumed relationship with it is also perishing. As long as the Jīva derives happiness from the world, this relationship appears permanent. According to Self-knowledge, liberation can only be attained by breaking this relationship. Connection — In the previous verse, Bhagavān stated that Parā Prakṛti sustains Aparā Prakṛti. This very point will be clarified in the subsequent verse.