Bhagavad Gita - Chapter 7 - Shloka (Verse) 4

व्याख्या--'भूमिरापोऽनलो वायुः ৷৷. विद्धि मे पराम्'--परमात्मा सबके कारण हैं। वे प्रकृतिको लेकर सृष्टिकी रचना करते हैं(टिप्पणी प0 397.1)। जिस प्रकृतिको लेकर रचना करते हैं, उसका नाम 'अपरा प्रकृति' है और अपना अंश जो जीव है, उसको भगवान् 'परा प्रकृति' कहते हैं। अपरा प्रकृति निकृष्ट, जड और परिवर्तनशील है तथा परा प्रकृति श्रेष्ठ, चेतन और परिवर्तनशील है।प्रत्येक मनुष्यका भिन्न-भिन्न स्वभाव होता है। जैसे स्वभावको मनुष्यसे अलग सिद्ध नहीं कर सकते, ऐसे ही परमात्माकी प्रकृतिको परमात्मासे अलग (स्वतन्त्र) सिद्ध नहीं कर सकते। यह प्रकृति प्रभुका ही एक स्वभाव है; इसलिये इसका नाम 'प्रकृति' है। इसी प्रकार परमात्माका अंश होनेसे जीवको परमात्मासे भिन्न सिद्ध नहीं कर सकते; क्योंकि यह परमात्माका स्वरूप है। परमात्माका स्वरूप होनेपर भी केवल अपरा प्रकृतिके साथ सम्बन्ध जोड़नेके कारण इस जीवात्माको प्रकृति कहा गया है। अपरा प्रकृतिके सम्बन्धसे अपनेमें कृति (करना) माननेके कारण ही यह जीवरूप है। अगर यह अपनेमें कृति न माने तो यह परमात्मस्वरूप ही है; फिर इसकी जीव या प्रकृति संज्ञा नहीं रहती अर्थात् इसमें बन्धनकारक कर्तृत्व और भोक्तृत्व नहीं रहता (गीता 18। 17)।यहाँ अपरा प्रकृतिमें पृथ्वी, जल, तेज, वायु, आकाश, मन, बुद्धि और अहंकार--ये आठ शब्द लिये गये हैं। इनमेंसे अगर पाँच स्थूल भूतोंसे स्थूल सृष्टि मानी जाय तथा मन, बुद्धि और अहंकार--इन तीनोंसे सूक्ष्म सृष्टि मानी जाय तो इस वर्णनमें स्थूल और सूक्ष्म सृष्टि तो आ जाती है, पर कारणरूप प्रकृति इसमें नहीं आती। कारणरूप प्रकृतिके बिना प्रकृतिका वर्णन अधूरा रह जाता है। अतः आदरणीय टीकाकारोंने पाँच स्थूल भूतोंसे सूक्ष्म पञ्चतन्मात्राओं (शब्द, स्पर्श, रूप, रस और गन्ध) को लिया है जो कि पाँच स्थूल भूतोंकी कारण हैं। 'मन' शब्दसे अहंकार लिया है, जो कि मनका कारण है। 'बुद्धि' शब्दसे महत्तत्त्व (समष्टि बुद्धि) और 'अहंकार' शब्दसे प्रकृति ली गयी है। इस प्रकार इन आठ शब्दोंका ऐसा अर्थ लेनसे ही समष्टि अपरा प्रकृतिका पूरा वर्णन होता है; क्योंकि इसमें स्थूल, सूक्ष्म और कारण--ये तीनों समष्टि शरीर आ जाते हैं। शास्त्रोंमें इसी समष्टि प्रकृतिका 'प्रकृति-विकृति' के नामसे वर्णन किया गया है (टिप्पणी प0 397.2)। परन्तु यहाँ एक बात ध्यान देनेकी है कि भगवान्ने यहाँ अपरा और परा प्रकृतिका वर्णन 'प्रकृति-विकृति' की दृष्टिसे नहीं किया है। यदि भगवान् 'प्रकृति-विकृति' की दृष्टिसे वर्णन करते तो चेतनको प्रकृतिके नामसे कहते ही नहीं; क्योंकि चेतन न तो प्रकृति है और न विकृति है। इससे सिद्ध होता है कि भगवान्ने यहाँ जड और चेतनका विभाग बतानेके लिये ही अपरा प्रकृतिके नामसे जडका और परा प्रकृतिके नामसे चेतनका वर्णन किया है।यहाँ यह आशय मालूम देता है कि पृथ्वी, जल, तेज, वायु और आकाश--इन पाँच तत्त्वोंके स्थूलरूपसे स्थूल सृष्टि ली गयी है और इनका सूक्ष्मरूप जो पञ्चतन्मात्राएँ कही जाती हैं, उनसे सूक्ष्मसृष्टि ली गयी है। सूक्ष्मसृष्टिके अङ्ग मन, बुद्धि और अहंकार हैं।अहंकार दो प्रकारका होता है--(1) 'अहं-अहं' करके अन्तःकरणकी वृत्तिका नाम भी अहंकार है जो कि करणरूप है। यह हुई 'अपरा प्रकृति', जिसका वर्णन यहाँ चौथे श्लोकमें हुआ है और (2) 'अहम्रूपसे व्यक्तित्व, एकदेशीयताका नाम भी अहंकार है, जो कि कर्तारूप है अर्थात् अपनेको क्रियाओंका करनेवाला मानता है। यह हुई 'परा प्रकृति', जिसका वर्णन यहाँ पाँचवें श्लोकमें हुआ है। यह अहंकार कारणशरीरमें तादात्म्यरूपसे रहता है। इस तादात्म्यमें एक जड-अंश है और एक चेतन-अंश है। इसमें जो जड-अंश है, वह कारण-शरीर है और उसमें जो अभिमान करता है, वह चेतन-अंश है। जबतक बोध नहीं होता, तबतक यह जड-चेतनके तादात्म्यवाला कारण-शरीरका 'अहम्' कर्तारूपसे निरन्तर बना रहता है। सुषुप्तिके समय यह सुप्तरूपसे रहता है अर्थात् प्रकट नहीं होता। नींदसे जगनेपर 'मैं सोया था, अब जाग्रत् हुआ हूँ' इस प्रकार 'अहम्' की जागृति होती है। इसके बाद मन और बुद्धि जाग्रत् होते हैं; जैसे--मैं कहाँ हूँ, कैसे हूँ--यह मनकी जागृति हुई और मैं इस देशमें, इस समयमें हूँ--ऐसा निश्चय होना बुद्धिकी जागृति हुई। इस प्रकार नींदसे जगनेपर जिसका अनुभव होता है, वह 'अहम्' परा प्रकृति है और वृत्तिरूप जो अहंकार है, वह अपरा प्रकृति है। इस अपरा प्रकृतिको प्रकाशित करनेवाला और आश्रय देनेवाला चेतन जब अपरा प्रकृतिको अपनी मान लेता है, तब वह जीवरूप परा प्रकृति होती है--'ययेदं धार्यते जगत्।'
अगर यह परा प्रकृति अपरा प्रकतिसे विमुख होकर परमात्माके ही सम्मुख हो जाय, परमात्माको ही अपना माने और अपरा प्रकृतिको कभी भी अपना न माने अर्थात् अपरा प्रकृतिसे सर्वथा सम्बन्धरहित होकर निर्लिप्तताका अनुभव कर ले तो इसको अपने स्वरूपका बोध हो जाता है। स्वरूपका बोध हो जानेपर परमात्माका प्रेम प्रकट हो जाता है (टिप्पणी प0 398), जो कि पहले अपरा प्रकृतिसे सम्बन्ध रखनेसे आसक्ति और कामनाके रूपमें था। वह प्रेम अनन्त, अगाध, असीम, आनन्दरूप और प्रतिक्षण वर्धमान है। उसकी प्राप्ति होनेसे यह परा प्रकृति प्राप्त-प्राप्तव्य हो जाती है, अपने असङ्गरूपका अनुभव होनेसे ज्ञात-ज्ञातव्य हो जाती है और अपरा प्रकृतिको संसारमात्रकी सेवामें लगाकर संसारसे सर्वथा विमुख होनेसे कृतकृत्य हो जाती है। यही मानव-जीवनकी पूर्णता है, सफलता है।

इस प्रकार रुचि बढ़ाकर श्रोताको सम्मुख करके कहते हैं भिन्ना प्रकृतिरष्टधा वह कथन होनेके कारण यहाँ भूमिशब्दसे पृथिवीतन्मात्रा कही जाती है स्थूल पृथ्वी नहीं वैसे ही जल आदि तत्त्व भी तन्मात्रारूपसे कहे जाते हैं। ( इस प्रकार पृथ्वी ) जल अग्नि वायु और आकाश एवं मन यहाँ मनसे उसके कारणभूत अहंकारकाग्रहण किया गया है तथा बुद्धि अर्थात् अहंकारका कारण महत्तत्त्व और अहंकार अर्थात् अविद्यायुक्त अव्यक्त मूलप्रकृति। जैसे विषयुक्त अन्न भी विष ही कहा जाता है वैसे ही अहंकार और वासनासे युक्त अव्यक्त मूलप्रकृति भी अहंकार नामसे कही जाती है क्योंकि अहंकार सबका प्रवर्तक है संसारमें अहंकार ही सबकी प्रवृत्तिका बीज देखा गया है। इस प्रकार यह उपर्युक्त प्रकृति अर्थात् मुझ ईश्वरकी मायाशक्ति आठ प्रकारसे भिन्न है विभागको प्राप्त हुई है।

Thinking that the fruit of stating the rarity of the effort for knowledge, and through that the rarity of the attainment of knowledge, and through both of those the rarity of liberation, is the encouragement of the listener, He speaks—'the listener' (śrotāram), etc.

Introducing the fullness of the Self by virtue of its being the Self of all, He first proposes the lower nature (Aparā Prakṛti) with 'He says' (āha), etc. He excludes the object of the word 'earth' (bhūmi) being the gross earth fit for transaction—with 'earth,' etc. Regarding that, he states the reason—'divided' (bhinnā). Because of the association with the word 'Prakṛti' (nature), the Subtle Element of Smell (Gandha-tanmatra)—which is the 'nature' (cause) of the subsequent modification (gross earth)—is called 'earth' here, and not the specific (gross form); this is the meaning.

He states that words like 'water' (ap), etc., also refer to the subtle elements, just like the word 'earth'—with 'similarly' (tathā). Since there is no difference in their also being in apposition with 'Prakṛti,' it is established that the subtle elements (Tanmatras)—which are the preceding causes of the succeeding modifications—are meant, and not the specific (gross) forms; this is the meaning.

Anticipating the doubt that the word 'mind' (manas) refers to the organ consisting of volition and doubt, He says—'mind,' etc. Indeed, since volition and doubt are impossible in the absence of Ego (Ahankara), the 'mind' consisting of that (Ego as its cause) is possible here; this is the meaning. Since it is accepted that 'intellect' (buddhi) is characterized by determination, anticipating that the word 'intellect' refers to the organ of determination, He says—'intellect,' etc. For, without the form of the Cosmic Intellect (Samashti Buddhi) of Hiranyagarbha, the individual intellect is not established; this is the meaning. He excludes 'Ego' (Ahankara) being (merely) a division of the inner organ characterized by specific identification/pride—with 'Ego,' etc. 'Conjoined with Avidya' means consisting of Avidya; this is the meaning.

Anticipating 'How can the root cause be denoted by the word Ego?', He clarifies the stated meaning with an example—with 'just as' (yatha), etc. He states the reason for the root cause being called Ego—'because of being the initiator' (pravartakatvāt). He expands on its nature as the initiator—'Ego alone,' etc. Only when Ego exists does 'mineness' occur, and when both exist, all activity occurs; this is well-known—this is the meaning.

He concludes the stated nature—with 'thus this' (iti iyam). 'This' (iyam) means immediate, visible to the Witness. 'Divine' (Aishvari) means dependent on Him, constituting the limiting adjunct (Upadhi) of His Lordship. It is 'Prakṛti' because it undergoes modification (prakriyate) into forms like Mahat, etc. He refutes the view that the 'Pradhana' composed of three Gunas is the material cause of the world—with 'Maya.' He indicates its capability to transform into the form of its effects with 'power' (śaktiḥ). 'Eightfold' (aṣṭadhā)—meaning in eight ways.

Having turned the listener towards Himself by the statement "Knowing which nothing else remains to be known here"; for the justification of that, to teach the superimposition of the sentient and insentient universe upon Himself, the Supreme Self, He says—"Bhumih" (Earth...) etc. By "Akasha" (Space) etc., the Tanmatras named Sound, Touch, Form, Taste, Smell are indicated. Because of the remainder of the sentence "Thus is My divided Nature eightfold."

By the word "Manas" (Mind), its cause, the Ego (Ahankara), is indicated. By "Buddhi" (Intellect), the cause of Ego, the Mahat-tattva is grasped. By "Ahankara" (Ego), the Unmanifest mixed with Avidya is indicated. Just as food mixed with poison is called 'Poison', similarly the Unmanifest, the root cause, possessing the latent impression (vasana) of Ego, is called 'Ego'. Regarding the other view demonstrated by some that "The words Buddhi and Ahankara are in their own (literal) meanings, and by the word Manas the remaining Unmanifest is indicated"—that is gripped by dislike (unsatisfactory). The root (reason) for that is the contingency of abandoning the order etc.

And regarding (the view) that "By the words Earth etc., the five gross elements are grasped combined with the subtle (Tanmatras); by the word Ego, the Ego itself, and by that its effects, the senses, are also grasped; Buddhi means Mahat-tattva; and by the word Manas, the Unmanifest form Pradhana, which is to be inferred by the mind, is grasped. In this form, Prakriti, the power named Maya, is divided eightfold. Being divided into twenty-four distinctions indeed, intending inclusion in these eight alone, 'divided eightfold' is said. And thus in the Kshetra-Adhyaya to be spoken later, He will expand this very Prakriti in the form of twenty-four principles: 'The Great Elements, Ego, Intellect, and the Unmanifest indeed; the ten and one senses, and the five objects of senses' (13.5)"—others describe thus.

There, this is to be noted: According to the manner stated by Sankhya "Root Prakriti is modification-less; Mahat etc. seven are Prakriti-modifications; the sixteen are mere modifications"—the usage of 'Prakriti' (Nature/Source) applies only to the eight, not to the modifications. Here too, by the statement "Thus is My divided Nature eightfold," only the eight Prakritis are grasped. As for the modification, by "These beings have this as their womb," there is the inclusion of everything denoted by the word 'Bhuta' (being/element). In the Kshetra-Adhyaya, however, on the occasion of defining the Field (Kshetra), starting from "This body, O Kaunteya, is called the Field," up to "Desire, hatred, pleasure, pain, aggregate, intelligence, fortitude; this Field is briefly described with its modifications"—this is stated.

And regarding what others say: "There is no rule here that only the eight Prakritis accepted by Sankhya—Unmanifest, Mahat, Ego, and five Tanmatras—are to be grasped. By the hearing of the nature of Mind being a Prakriti (cause) for other senses in 'By the mind indeed one sees, by the mind one hears' (Brihadaranyaka 1.5.3), there are nine Prakritis. And thus it should be construed thus: 'This My—non-different from Me—Prakriti named Undifferentiated (Avyakrita), O best of Brahmins'; and since the origin and dissolution of that (Prakriti) also is remembered in 'The Unmanifest merges in the Purusha, O Brahman, in the Partless'—thus they explained"—that is not in accordance with the context. Following the order (of words), if by the word 'Manas' its nature as Prakriti (cause) is accepted due to the stated Shruti, then grasping That (Mind); and in grasping That and grasping the Root Prakriti—if both are included, there would be the contingency of contradiction with "Eightfold"; so the description of Mind as Prakriti is also inconsistent. Because it is not obtained by the cited Shruti. Since the meaning of the Shruti is accepted as "He sees by the Mind as an instrument (karana) through the channel (dvara) of the senses." Because without the instrument, the channel is ineffective. Moreover, it has not been demonstrated by teachers like Vidyaranya etc. that ears etc. are born from the Mind; rather, "Space, Air, Fire, Water, Earth—the elements were born. From their five Sattva portions, the pentad of knowledge-senses (was born) in order. From their Rajas portions, the organs of action in order"—thus the origin of senses from elements is shown. In the Puranas, however, it is from the Ego itself—in the threefold form as Sattvika etc.—that the origin of sense-deities along with the mind, of senses like skin etc., and of elements is (described) in order; thus in every way, the Mind does not have the nature of Prakriti (material cause) towards the senses. Wherever the 'fashioning' (kalpakatva) by the Mind is heard, there too it should be seen as belonging to the Self conditioned by the Mind, or to the Pradhana (Prakriti) which is the adjunct. From the Shruti "Speaking as Speech, Seeing as Eye, Hearing as Ear" etc.

And regarding the 'having a beginning' (Saditva) of Prakriti which was established (by them), that too is contrary to the Siddhanta (Doctrine). Because the Root Prakriti, though twofold as Maya and Avidya, is established as Beginningless by all Vedantins. The statements of its origin and dissolution refer to Manifestation and Concealment. Otherwise, since a Prakriti which is the cause of that (Prakriti) would be necessary, there would be the fallacy of infinite regress (Anavastha)—this is the direction. "Iti iyam"—the stated Nature; "Me"—My Maya, belonging to the Supreme Lord; "Ashtadha"—by eight modes; "Bhinna"—has attained division.

He states the knowledge that was promised. 'Mahat' (the Cosmic Intellect) is included within 'Ego' (Ahankara) itself.

Thus, having promised the knowledge of all through the knowledge of One, to justify that, He states the origination of the entire sentient and insentient world from Brahman—who is of the nature of Knowledge—in three verses, beginning with 'Earth' (bhūmiḥ).

Here, by the words 'Earth,' etc., their respective causes alone are grasped, because of the governing context of 'Prakṛti' (Nature/Cause), and because gross earth etc. are merely modifications. And thus: 'Earth' means the Subtle Element (Tanmatra) of Smell; 'Water' means the Tanmatra of Taste; 'Fire' means the Tanmatra of Form; 'Air' means the Tanmatra of Touch; 'Space' (Kha) means the Tanmatra of Sound; 'Mind' means its cause, Ego (Ahankara); 'Intellect' (Buddhi) means the Cosmic Intellect, the Mahat-tattva; 'Ahankara' (Ego)—derived as 'that by which one acts as I'—means the Root Nature (Mula Prakṛti). Although the suffix 'Ghañ' is rare in the instrumental sense, it must be understood here by necessity/usage.

This is My 'Prakṛti'—non-different and inseparable from Me, like silver from a piece of shell—which is eightfold and is the material cause of the inert world.

Alternatively, there is no rule here that only the eight Prakṛtis accepted by the Sankhyas (Unmanifest, Mahat, Ego, and five Tanmatras) are to be accepted. Since 'Mind' is heard of as the material cause of other senses in the text 'He sees verily with the mind, he hears with the mind,' let there be nine Prakṛtis. Thus, it should be construed as follows: This is My 'Prakṛti,' non-different from Me, called the Unmanifest (Avyakrita), which is eightfold through the divisions of earth, etc. Here, because the Root Nature is read along with earth etc., its 'created-ness' (janyatva) is understood, not 'uncreated-ness' (ajanyatva) like that of the Sankhyas.

Because its origin and dissolution are also remembered in texts like 'Therefore the Unmanifest was born, possessing three qualities, O best of the twice-born' and 'The Unmanifest dissolves into the partless Purusha.'

Know this nature (Prakṛti) of the world—which is situated in the form of wonderful joys, objects of enjoyment, instruments of enjoyment, and places of enjoyment—to be Mine; which is divided eightfold in the forms of earth, water, fire, air, ether, etc., possessing qualities like odor etc.

in the forms of the senses like the mind etc.

and in the forms of the Mahat (Great Principle) and Ahankara (Ego).

Having thus inclined the hearer, now, intending to describe the promised Reality of God as the agent of creation etc. through His Nature (Prakṛti), He speaks of the two Natures distinguished as Higher (Parā) and Lower (Aparā) — in two verses beginning with 'Earth' (bhūmiḥ).

By the words 'Earth' etc., the five Subtle Elements (Tanmatras) of smell etc. are stated; by the word 'Mind,' their cause, the Ego (Ahankara); by the word 'Intellect,' its cause, the Great Principle (Mahat-tattva); and by the word 'Ego' (here), its cause, 'Avidya' (Ignorance) — thus it is divided eightfold.

Alternatively, by the words 'Earth' etc., the five Gross Elements (Mahabhutas) are grasped integrated with their subtle forms; by the word 'Ego' alone, the Ego and its effects, the senses, are also grasped; by 'Intellect,' the Mahat-tattva; and by the word 'Mind,' the Unmanifest 'Pradhana' — which is to be inferred by the mind alone — is grasped. In this manner, My Nature, called 'Maya,' is the Power divided eightfold, i.e., has attained division.

Although it is divided into twenty-four distinct categories, it is stated as 'divided eightfold' with the intention of including them within just these eight. And accordingly, in the upcoming Chapter on the Field (Kshetra - Ch. 13), He will expand on this very Nature in the form of twenty-four principles: 'The Great Elements, Ego, Intellect, and the Unmanifest indeed; the ten senses and the one (mind), and the five objects of the senses' (Gita 13.5).

Now, from 'Earth' (bhūmiḥ) etc. up to 'But I am not in them, they are in Me' (7.12), His own true nature is being taught. Therein, He first shows His distinctness from the sentient and insentient (Achit) forms of cause and effect, through the aspect of their being subsidiary to Him. Since 'earth' etc., which are effects of Nature, are spoken of here as 'Nature' (Prakṛti), the status of being Nature is intended here in relation to the individual creation (Vyashti); with this intent, he says 'of this' (asya - referring to the world).

Some say: Based on the Shruti 'Eight are the Natures' (Garbha Up. 3), here the words 'earth' etc. grasp the Subtle Elements (Tanmatras); the word 'mind' grasps the Ego (Ahankara) which is the cause of the mind; and the word 'Ego' (here) grasps the Unmanifest Root Cause which is the seat of Ego and latent impressions (vasanas). (The commentator implies): Due to the difficulty of breaking the primary meaning of all these words in that interpretation, it is better to accept 'Nature' in relation to the individual creation; this is the purport.

Alternatively, by the word 'Nature,' the Root Nature alone is spoken of; due to the unity of substance, it is said that 'she alone is situated eightfold'; for she was indeed one previously and later transformed into eight ways. Here, for One engaged in teaching about Himself, teaching the eightfold nature of Prakṛti (as in Sankhya philosophy) is not relevant; nor does relevance arise merely from it belonging to Him, because it has not been taught as such prior to this. Therefore, the Nature transformed into the forms of earth etc., established by perception etc., is restated here to establish His distinctness from it, His being the Master (Sheshi) of it, and His being the Controller of it. 'My' (me) — by this, her belonging to Him is ordained; with this intent, it is said 'Mine' (madīyā).

'Know' (viddhi). To show the mutual difference of earth etc., to establish their being objects of enjoyment, and to demonstrate the specific effects of the Tanmatras (which are not explicitly mentioned), the phrase 'possessing qualities like odor etc.' is used. By this, it is also shown that the mention of elements is an implication (Upalakshana) for the Tanmatras. With that intent, the word 'etc.' is also read in 'Ether etc.'

Since there is no great distance between Tanmatras and Elements, they are included in the enumeration. To show that the word 'mind' implies the group of senses which are instruments, it is said 'in the form of senses like mind etc.' To remove the error of interpreting the words 'Intellect' and 'Ego' as other meanings like 'knowledge' or 'pride,' he makes it known that they refer to specific Principles (Tattvas) with 'in the form of Mahat and Ahankara.' Thus, the entire aggregate (Samashti) and individual (Vyashti) principles are stated.

Here, the genitive case ('My'), though prescribed in a general sense of relationship, culminates in the specific relationship characterized by 'Owner and Owned' (Sva-Swami).

वैदिक काल के महान् मनीषियों ने जगत् की उत्पत्ति पर सूक्ष्म विचार करके यह बताया है कि जगत् जड़ पदार्थ (प्रकृति) और चेतनतत्त्व (पुरुष) के संयोग से उत्पन्न होता है। उनके अनुसार पुरुष की अध्यक्षता में जड़ प्रकृति से बनी शरीरादि उपाधियाँ चैतन्ययुक्त होकर समस्त व्यवहार करने में सक्षम होती हैं। एक आधुनिक दृष्टान्त से इस सिद्धांत को स्पष्ट किया जा सकता है।लोहे के बने वाष्प इंजिन में स्वत कोई गति नहीं होती। परन्तु जब उसका सम्बन्ध उच्च दबाब की वाष्प से होता है तब वह इंजिन गतिमान हो जाता है। केवल वाष्प भी किसी यन्त्र की सहायता के बिना अपनी शक्ति को व्यक्त नहीं कर सकती दोनों के सम्बन्ध से ही यह कार्य सम्पादित किया जाता है।भारत के तत्त्वचिन्तक ऋषियों ने वैज्ञानिक विचार पद्धति से इसका वर्णन किया है कि किस प्रकार सनातन पूर्ण पुरुष प्रकृति की जड़ उपाधियों के संयोग से इस नानाविध सृष्टि के रूप में व्यक्त हुआ है।भगवान् श्रीकृष्ण इस श्लोक में प्रकृति का वर्णन करते हैं तथा अगले श्लोक में चेतन तत्त्व का। यदि एक बार मनुष्य प्रकृति और पुरुष जड़ और चेतन का भेद स्पष्ट रूप से समझ ले तो वह यह भी सरलता से समझ सकेगा कि जड़ उपाधियों के साथ आत्मा का तादात्म्य ही उसके सब दुखों का कारण है। स्वाभाविक ही इस मिथ्या तादात्म्य की निवृत्ति होने पर वह स्वयं अपने स्वरूप को पहचान सकता है जो पूर्ण आनन्दस्वरूप है। आत्मा और अनात्मा के परस्पर तादात्म्य से जीव उत्पन्न होता है। यही संसारी दुखी जीव आत्मानात्मविवेक से यह समझ पाता है कि वह तो वास्तव में जड़ प्रकृति का अधिष्ठान चैतन्य पुरुष है जीव नहीं।अर्जुन को जड़ और चेतन का भेद स्पष्ट करने के लिए भगवान् श्रीकृष्ण प्रथम प्रकृति के आठ भागों को बताते हैं जिसे यहाँ अष्टधा प्रकृति कहा गया है। इस विवेक से प्रत्येक व्यक्ति अपने शुद्ध और दिव्य स्वरूप को पहचान सकता है।आकाश वायु अग्नि जल और पृथ्वी वे पंचमहाभूत तथा मन बुद्धि और अहंकार यह है अष्टधा प्रकृति जो परम सत्य के अज्ञान के कारण उस पर अध्यस्त (कल्पित) है। व्यष्टि (एक जीव) में स्थूल पंचमहाभूत का रूप है स्थूल शरीर तथा उनके सूक्ष्म भाव का रूप पंच ज्ञानेन्द्रियाँ हैं जिनके द्वारा मनुष्य बाह्य जगत् का अनुभव करता है। ज्ञानेन्द्रियाँ ही वे कारण हैं जिनके द्वारा विषयों की संवेदनाएं मन तक पहुँचती हैं। इन प्राप्त संवेदनाओं का वर्गीकरण तथा उनका ज्ञान और निश्चय करना बुद्धि का कार्य है। इन्द्रियों द्वारा विषय ग्रहण मन के द्वारा उनका एकत्रीकरण तथा बुद्धि के द्वारा उनका निश्चय इन तीनों स्तरों पर एक अहं वृत्ति सदा बनी रहती है जिसे अहंकार कहते हैं। ये जड़ उपाधियाँ हैं जो चैतन्य का स्पर्श पाकर चेतनवत् व्यवहार करने में समर्थ होती हैं।इसके पश्चात् अपनी पराप्रकृति बताने के लिए भगवान् कहते हैं

"Bhumih"—thus. "Apara"—thus. "Iyam" (This)—that which is seen by all people through perception in the state of Samsara; and that being one indeed, is divided by eight modes—thus, due to being originated from one Prakriti, "The Universe is One alone"—in this way, Non-duality is demonstrated even in the doctrine of Prakriti.

That very (Prakriti), having attained the state of Jiva and the state of Purusha, is the "Para" (Higher), belonging to Me alone, and not to another.

That (Para) of dual form, wonderful with the construction of the universe consisting of the Knowable and the Knower; therefore indeed, the ground of all entities held on the surface of the spotless mirror of her own Self; constituted of My own nature, the constantly unswerving Nature (Prakriti).

"Idam Jagat"—Earth etc.

Just as the verse 'of men' (manuṣyāṇām) was (preparatory), to refute the impression that the subsequent verse is also for another purpose (subsidiary)—and in response to the expectation 'Of the two promised (Knowledge and Realization), which is being spoken of first?'—he says 'promised' (pratijñātam), etc. To avoid inconsistency, to make known that it is not for another purpose, and to indicate the reason for the priority of 'Knowledge,' the word 'promised' is used.

Since it is promised, it is relevant; it is indeed what was promised. It is not that it was promised primarily just for the sake of that (preparatory verse).

The word 'etc.' (in the commentary's introduction) is to include the text prior to 'I am the taste' (raso'ham).

The 'Mahat-tattva' (Great Principle) is not mentioned here (in the verse text); so does it not exist at all? To this, he says 'of Mahat' (mahataḥ), etc. It is included within the meaning of the word 'Ahankara.' By the word 'Ahankara,' which denotes the effect, there is indeed an implication (Upalakshana) of the cause, 'Mahat,' and not its absence; this is the meaning.

Thus, having made the listener inclined (to listen) through praise (in the previous verse), and introducing His own fullness by virtue of being the Self of all, He first presents the Lower Nature (Aparā Prakṛti).

For, by the Sankhyas, eight 'Prakritis' (Natures/Causes) are described: the five Subtle Elements (Tanmatras), Ego (Ahankara), the Great Principle (Mahat), and the Unmanifest (Avyakta). And sixteen 'Vikaras' (Modifications) are described: the five Great Elements (Mahabhutas), the five organs of action, the five organs of knowledge, and the Mind which is common to both. These indeed are the twenty-four principles (Tattvas).

Here (in this verse), by 'Earth, Water, Fire, Air, Space,' the 'five Tanmatras'—consisting of smell, taste, form, touch, and sound—are implied, which are the forms of the subtle states of the five Great Elements named earth, water, fire, air, and ether.

The words 'Intellect' (Buddhi) and 'Ego' (Ahankara) are indeed in their own literal sense. And by the word 'Mind' (Manas), the remaining 'Unmanifest' (Avyakta) is implied; because due to the grammatical agreement (sāmānādhikaraṇya) with the word 'Prakṛti' (Nature/Cause), the abandonment of its literal meaning (as an organ/modification) is necessary. Alternatively, by the word 'Mind,' its cause 'Ego' is implied due to its proximity to the five Tanmatras; the word 'Intellect' remains in its primary sense as the 'Mahat-tattva' (Cosmic Intellect), the cause of Ego; and by the word 'Ego' (used in the verse), the 'Unmanifest' (Avyakta)—consisting of Avidya and perfumed with all latent impressions (Vasanas)—is implied, because of its connection with extraordinary attributes like 'being the initiator' (pravartakatva).

In the manner stated, this immediate 'Nature'—illumined by the Witness, called Maya, the power of the Supreme Lord, of inexplicable nature, consisting of three Gunas—is 'divided eightfold,' i.e., has arrived at a division in eight ways. The meaning is that the entire class of inert matter is included right here.

In our own doctrine (Siddhanta), however, Intellect and Ego are indeed modifications of Maya in the form of 'Ikshana' (Divine Glance) and 'Sankalpa' (Divine Resolve); and the five Tanmatras are the un-quintplicated (Apanchikrita) five Great Elements—this we have stated repeatedly.

Having thus instructed Arjuna to listen with attention, He states His own agency of all and His nature as the form of all, for the sake of the 'Knowledge of His essential nature' promised earlier—with 'Earth, Water,' etc.

Earth, Water, Fire, Air, Space—thus the five Great Elements. Mind, i.e., the instrument of resolve etc.; Intellect, i.e., of the nature of knowledge; Ego, i.e., of the form of identification/pride.

In this manner, this Nature (Prakṛti) of Mine—Maya—is eightfold; 'divided' (bhinnā) means it has attained division. The purport is that this is for the purpose of worldly effects.

By 'Earth' (bhūmiḥ), the Earth-Tanmatra (Subtle Element) is spoken of, not the gross earth; because of the statement 'Nature is divided eightfold' (and Nature implies a cause). Similarly, 'Water' etc. are also spoken of as Tanmatras only—'Water, Fire, Air, Space.'

By 'Mind' (manaḥ), the Ego (Ahankara)—the cause of the mind—is grasped. By 'Intellect' (buddhiḥ), the Mahat-tattva—the cause of the Ego—(is grasped).

By 'Ego' (ahankāraḥ), the Unmanifest (Avyakta) conjoined with Avidya (is grasped). Just as food mixed with poison is called 'poison,' so too the Unmanifest root cause, possessed of the impressions (vasanas) of Ego, is called 'Ego'—because of the 'initiator' (pravartaka) nature of Ego. Indeed, in the world, Ego alone is seen as the seed of all activity.

'Thus this' (iti iyam)—the Nature as described—is 'Mine' (me), i.e., My divine Maya-power, 'divided eightfold,' meaning it has arrived at division.

He Himself teaches that knowledge of His own glory, of the kind previously mentioned, in accordance with the doctrine of Brahman (Brahmavada)—with 'Earth' (bhūmiḥ), etc.

There (in that doctrine), it is heard in the scriptures that Brahman alone—who is the synonym for Purushottama, the abode of all attributes—becomes everything Supreme by His own will; just like earth (becoming pot) and milk (becoming curd). Therefore, it is established in the Sutra 'Because He made Himself...' (Brahma Sutra 1.4.26). Having thus explained the meaning of the Shruti, it is stated in the Commentary (Bhashya) that Brahman is the 'undifferentiated efficient and material cause.'

In the Bhagavata (10.10.30-31) also: 'You alone are Time, Lord Vishnu, the Imperishable Ruler. You are Mahat, Nature, the Subtle, and composed of Sattva, Rajas, and Tamas.'

To make known the greatness of His extraordinary agency of creation etc., through His own Self in the form of Higher (Parā) and Lower (Aparā) Nature, He speaks of His two Natures with two verses beginning 'Earth, Water.'

'Mine' (me)—meaning belonging to Me who possesses unsurpassed infinite glory; the Nature which is a portion of 'Sat' (Being) and is Unborn (Ajā)—is thus 'divided eightfold'; meaning, transformed into the forms of earth etc., it is of eight kinds. Among them, the 'five Great Elements' which have attained the gross state in five ways are indeed distinct.

Mind, Intellect, and Ego are the 'subtle' ones, being the substrata of Aniruddha, Pradyumna, and Sankarshana (respectively). 'Chitta' (the faculty of reasoning/memory) is not mentioned due to the intention of its non-difference from Himself, because it is perceived (as such); or because it is 'Bhagavatam' (divine/belonging to the Lord) and not 'Prakritam' (material), hence it is not mentioned.

And this Nature is said to be 'Achit' (insentient), being a portion of Sat; it is capable of performing all effects only in connection with 'Chit' (Consciousness), not otherwise; hence this is the 'Lower' (Aparā) one.

भूमिः earth? आपः water? अनलः fire? वायुः air? खम् ether? मनः mind? बुद्धिः intellect? एव even? च and? अहङ्कारः egoism? इति thus? इयम् this? मे My? भिन्ना divided? प्रकृतिः Nature? अष्टधा eightfold.Commentary This eightfold Nature constitutes the inferior Nature or Apara Prakriti. The five gross elements are formed out of the Tanmatras or rootelements through the process of Pancikarana or fivefold mixing. Tanmatras are the subtle rootelements. In this verse? earth? water? etc.? represent the subtle or rudimentary elements out of which the five gross elements are formed.Mind stands here for its cause Ahamkara intellect for its cause the Mahat Ahamkara for the Avyaktam or the unmanifested (MulaPrakriti) united with Avidya which is conjoined with all kinds of Vasanas or latent tendencies. As Ahamkara (Iness) is the cause for all the actions of every individual and as Ahamkara is the most vital principle in man on which all the other Tattvas or principles depend? the Avyaktam combined with the Ahamkara is itself called here Ahamkara? just as food which is mixed with poison is itself called poison.

Iyam, this; prakrtih, Prakrti, [Prakrti here does not mean the Pradhana of the Sankhyas.] the divine power called Maya; me, of Mine, as described; bhinna, is divided; astadha, eight-forl; iti, thus: bhumih, earth-not the gross earth but the subtle element called earth, this being understood from the statement, 'Prakrti (of Mine) is divided eight-fold'. Similarly, the subtle elements alone are referred to even by the words water etc.
Apah, water; analah, fire; vayuh, air; kham, space; manah, mind. By 'mind' is meant its source, egoism. By buddhih, intellect, is meant the principle called mahat [Mahat means Hiranyagarbha, or Cosmic Intelligence.] which is the source of egoism. By ahankarah, egoism, is meant the Unmanifest, associated [Associated, i.e. of the nature of.] with (Cosmic) ignorance. As food mixed with position is called poison, similarly the Unmainfest, which is the primordial Cause, is called egoism since it is imbued with the impressions resulting from egoism; and egoism is the impelling force (of all). It is indeed seen in the world that egoism is the impelling cause behind all endeavour.

Know that Prakrti, the material cause of this universe, which consists of endless varieties of objects and means of enjoyment and places of enjoyment, is divided into eightfold substances - earth, water, fire, air and ether, having smell, taste etc., as their attributes, and Manas along with kindred sense organs and the categories Mahat and ego-sense - all belonging to Me.