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Gita : Ch-7. Slo-4.

Srimad Bhagavad-Gita :

Chapter-7. ( Jnana-Vijnana-yogam )

Slokam-4.  (  In this slokam Lord  narrates  his  nature : Earth, water, fire, air, ether, mind, intelligence and false ego—altogether these eight comprise My separated material energies.)  

bhumiraponalo    vayuh   kham    mano    buddhireva    ca,

ahankaraitiyam     me    bhinna     prakrtirashtadhah.

bhumih   apah    analah    vayuh    kham     =     earth,    water,    fire,    air,   sky  ( space );

manah   bhuddhih    ahamkaram     ca    iti    eva    =     mind,  bhuddhi    ( intellect ),    ahamkaram   (  'I'  ness ,   ' My'  ness  )    these    are;

me    iyam    prakrtih   =      my   natures  ( energies );

ashtadha   bhinna   =   divided    in    eight   parts.

In order to continue the previous slokam Lord Krishna presents prakriti the material substratum in eight categories representing His lower material energy comprised of earth, water, fire, air and ether and they stand for their respective elements in their subtle state being seeing, smelling, hearing, touching and tasting which are in their modified state and thus cannot be considered as constituents of nature. Manas or mind which stands for its cause being the intellect and ahankarah being false ego which stands for cosmic intelligence as well as the individual ego which stands for maya the illusory deluding energy which is the cause of cosmic intelligence. All this is the potency of Lord Krishna and the material cause of creation consisting of sixteen movable and immovable modifications in the form of five subtle elements, five organs with five senses and the mind all from His lower nature divided into eight categories.

After having enticed the listeners interest, next in order to delineate the nature of Isvara the Supreme controller, introduced as the origin of all creation, etc. through the agency of prakriti the material substatum. Prakriti has a dual nature differentiated by higher and lower properties. Lord Krishna defines the lower properties in this verse beginning with the word bhumir meaning Earth. It should be understood that Earth includes the five elementary essences being sight, taste, hearing, smell and touch. By the word manah meaning the mind, its cause ahankarah meaning ego is denoted. By the word ahankaryah or egoism, its cause avidya or ignorance the absence of knowledge is denoted. By the word buddhih meaning the intellect, its cause the mahat being cosmic intelligence is denoted. This is Lord Krishna's lower nature divided into eight categories. Another interpretation of this verse is that earth means the five gross elements together with the five subtle elements. The word egoism means together with its by products being the five senses. Intellect means the cosmic intelligence. By mind is meant the pradhana or the unmanifest which has no form that has been manifested and which can only be inferred by the mind. So this is Lord Krihna's prakriti otherwise known as maya-sakti or illusory potency in eight categories. Although prakriti is usually divided into twenty-four categories because the other sixteen are included within these eight it is said here to be divided into eight categories. Later in chapter thirteen, verses six and seven concerning ksetra or the body this very same prakriti will be described in full as having twenty-four categories being the five gross elements, egoism, intellect, the unmanifest, the ten sense organs, the mind and the five objects of the senses.

The eight categories of Lord Krishna's include the five elements and the mind concluding with the mahat denoting intellect and ahankara denoting false ego. The ahankara of the living entities is different from the ego sense of the incarnation Ksiradaksayi Vishnu who while meditating upon Himself in the casual ocean merely thinks I Am and universal creation begins to manifest as unlimited universes from the pores of His spiritual body.

It should be known that mula prakriti or the primeval substratum of material nature is the basis for the infinite and phenomena of all creation. It ministers its all encompassing energy in material existence to all sentient beings in a marvelous variety of ways. As objects of enjoyment, bodily organs to enjoy with as well as regions of enjoyment to interact with. All these things are also manifestations of the Supreme Lord Krishna's nature and they are divided into eight principle categories. 1)Solids being Earth distinguished by odor, 2)liquids being water distinguished by moisture, 3)light being fire distinguished by heat, 4)air being gases distinguished by lightness and 5)space being ether distinguished by unlimitedness, 6) manas or mind with its accompanying five senses and ahankara or false ego.

To be continued ...


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Gita : Ch-10. Slo-12 & 13.

Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.


arjuna uvaca :

param  brahma  param  dhama  pavitram  paramam  bhavan,

purusham  sasvatam  divyam  adidevamajam  vibhum.

arjuna uvaca :  arjuna  said;

param  brahma  param  dhama  =  supreme  brahmam  and  supreme  place  to  attain (sustenance );

paramam  pavitram  bhavan  =  supreme  and  purest  are  yourself;

tvam  sasvatam  divyam  purusham  =  you  are  the  divine  permanent purushan;

adi-devam-ajam  =  very  first  supreme  lord  and  unborn ( svayambhu );

vibhum  =  all  pervading,  ( said )  as;


ahustvamrshayah  sarve  devarshirnaradastatha,

asito  devalo  vyasah  svayam  caiva  bravishi me.

sarve  rshayah  =  all  rishi-s  and;

tatha  devarshih  naradah  =  also  deva  rishi  narada  and;

asitah  devalah  =  asitan  and  devala;

vyasah  ahu  =  and  vyasa  too  say;

svayam  eva  =  now  you  are  your  own;

me  bravishi  ca  =  also  explained,  ( the  above,  that  way said ) to  me.


Gita : Ch-13. Slo-13. Discussion-3.

Bhagavad-Gita :
Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam )

Slokam-13. ( I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahmam, the spirit, and it lies beyond the cause and effect of this material world.)

jneyam  yat  tat  pravakshyami  yatjnatvamrtamasnute,

anadimat  param   brahma  na  sat  tannasaducyate.

jneyam  yat  =   (which )  the  one  which  is  to  be  known  ( knowledge );
yat  jnatva  =  ( if  )  that  one  is  known ( knowing  that  knowledge );
amrtam  asnute  =  results  in  gaining  amrtatvm;
tat  pravakshyami  =  that  I  will  tell ( teach )  you;
anadimat  param   brahma  =  that  is  the  beginningless   Para-brahmam  ( the Supreme  abode ) ;
tat  sat  na  asat  na  =  that  either  sat ( cause ) or  asat  ( effect );
ucyate  =  cannot  be  said ( called ).

Discussion -3.
The use of the term innermost self to refer to the brahman does not create any contradiction bec…

Gita : Ch-5. Slo-27 & 28.

(Very important slokam-s, Here Lord narrates the details of meditation)

Srimad Bhagavad-Gita:

Chapter-5. ( Karma-sanyasa-yogam )

Slokam-27 & 28. (  Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils—thus controlling the mind, senses and intelligence, the tranecendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated.)


Sparsan    krtva    bahirbahyan     cakshuscaivantare     bhruvoh,

pranapanau    samau    krtva     nasabhyantaracarinau.

( 28 ).

Yatendriyamanobuddhiah    muniahmokshaparayanah,

vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.


bahirbahyan     sparsan  =  unnecessary   external    sense     objects,    such    as    sound, etc.;

bahiah    krtva  =   do    not    allowing    to   enter    within,   by    determination,   setting   them    outside;

cakshuah    ca  =  keeping …