Bhagavad Gita - Chapter 7 - Shloka (Verse) 5

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)।

यह ( उपर्युक्त ) मेरी अपरा प्रकृति है अर्थात् परा नहीं किंतु निकृष्ट है अशुद्ध है और अनर्थ करनेवाली है एवं संसारबन्धनरूपा है। और हे महाबाहो इस उपर्युक्त प्रकृतिमें दूसरी जीवरूपा अर्थात् प्राणधारणकी निमित्त बनी हुई जो क्षेत्रज्ञरूपा प्रकृति है अन्तरमें प्रवृष्ट हुई जिस प्रकृतिद्वारा यह समस्त जगत् धारण किया जाता है उसको तू मेरी परा प्रकृति जान अर्थात् उसे मेरी आत्मरूपा उत्तम और शुद्ध प्रकृति जान।

Having stated the eightfold transformation of Nature (Prakriti) to integrate the aggregate of the sentient, and now—to integrate the aggregate of the sentient which is considered an effect limited by modifications—He shows the status of the conscious Spirit (Purusha) as a 'Prakriti' (Cause), even though limited by the power of Avidya (Ignorance), by referring back to the previously mentioned Nature—with 'Lower' (aparā), etc. He clarifies its inferiority by implying it is 'harmful' (anarthakarī). He illuminates its harmful nature by implying it is of the form of 'Samsara' (transmigratory existence).

The word 'But' (tu) is to exclude non-difference in any way; meaning, it is 'other,' i.e., extremely distinct.

He clarifies that distinctness with 'Pure' (viśuddhām). He indicates that the word 'Prakriti' (Nature) here has a different meaning than that used by others (like Sankhyas), with 'Mine' (mama).

He clarifies its superiority through its capacity as the 'enjoyer' with 'being the Jiva' (jīvabhūtām). He states the internal specific difference of this Nature from the other Nature with 'by whom' (yayā). With the intention that it is indeed impossible to sustain the world without the Jiva (living entity), He implies 'having entered within.'

Having stated the eightfold transformation of Nature to express that the inert class is superimposed upon Himself, now—to express that the class of effects limited by modifications is also of that nature—He mentions the status of Consciousness limited by Avidya as a 'Cause' (Prakriti), referring to the previously mentioned Nature, and shows (the other)—with 'Lower' (aparā), etc. 'Lower' means inferior, because of being impure, harmful, of the nature of Samsara, and binding. This eightfold one is 'other than this' (anyām). The word 'But' (tu) is for the exclusion of non-difference in any way. Because it is pure, 'Know' (viddhi) My 'Higher' (parām)—i.e., superior—Nature, which is 'the Jiva-being' (jīvabhūtām), characterized as the Knower of the Field, the cause of sustaining life, and who is My very Self. With the intention that it is impossible to sustain the world without the Jiva, He states the specific difference of this Nature from the other Nature. 'By whom' (yayā)—meaning by which (Nature) that has entered within the world—in accordance with the Shruti 'Having entered with this Jiva-soul, let me differentiate name and form'—this 'inert class' of the world, which is inherently decaying, is 'sustained' (dhāryate) or supported; just as a kingdom or duties of the field, which are inherently perishable, can be sustained by You, O Mighty-armed one. (The commentator elaborates on causality based on Brahma Sutras): Validating the inference that 'beings have That as their cause'—just as a clay pot has clay as its nature—He demonstrates through that (Nature) His own status as the undifferentiated efficient and material cause of that entity (the world)—with 'This' (etat), etc.

These two, Higher and Lower Natures, characterized as Field and Knower of the Field, are the 'Wombs' (yonī), i.e., causes. Since He is the cause of all beings through these two Natures, therefore I, the Omniscient Lord propounded by Vedanta, am the origin and dissolution of the entire world. Thus, the aphorisms of Lord Vyasa: 'From whom is the birth, etc. of this' (B.S. 1.1.2); 'And Nature (is Brahman), because of the conformity to the Proposition and Example' (B.S. 1.4.23); 'Because of the teaching of Will (Abhidhya),' 'Because both are directly declared,' 'Because of making Himself,' 'Because of modification,' and 'Because He is sung as the Womb.'

(Detailed philosophical argument): A doubt arises: What kind of cause is Brahman? Is He merely the efficient cause (Nimitta) like a potter? Because agency preceded by 'seeing/thinking' (Ikshana) is heard in texts like 'He thought,' 'He created Prana.' In the world, such agency is seen only in efficient causes like potters. Also, the world is inert and impure, so its material cause should be similar (like Sankhya's Pradhana), whereas Brahman is pure and actionless.

(Rebuttal): Brahman must be accepted as both the material (Upadana) and efficient cause. Why? 'Because of conformity to the Proposition and Example.' The Proposition is 'Knowing One, all becomes known.' This is possible only if the cause is material (like clay for pots), not merely efficient (like a carpenter for a palace). In 'From whom these beings are born,' the ablative case implies the material source. Since there is no other Ruler, He is the efficient cause.

The text 'He desired, may I become many' (Abhidhya) shows He is the agent of independent action. 'Atmakriteh'—'He made Himself'—shows He is both the subject and object. 'Parinamat'—modification of the Self into special forms, like clay into pots, without needing another instrument.

Objections that sentient Brahman cannot produce insentient world are refuted by examples like hair growing from a living body.

The view of Sankhya (Pradhana as cause) is rejected because Pradhana cannot 'think' (Ikshana).

Therefore, the doctrine of the Lord as the Cause is the only logical one supported by Shruti and Smriti.

"Apara"—not supreme (inferior/inert). In comparison to the one to be described. "Jivabhuta"—Sri (Lakshmi/Shakti), the sustainer of the life of Jivas, of the nature of Consciousness, existing always; "Etanmah" (This Great)... from the Shruti "Idam mahadbhutam" (This Great Being - Brihadaranyaka 2.4.12).

And it is said: "There are two Natures of the Lord, Inert and Non-inert. The Inert is named Unmanifest, and that is again divided eightfold by creation. Mahan, Buddhi, and Manas, and the five Elements—so it is.

That Inert one is 'Avara' (Lower); and Sri is 'Para' (Higher), She is held similarly. She is of the form of Consciousness, Infinite, without beginning and end, Supreme. Equal to whom there is nothing dear to Vishnu, the Great Soul. She is the Consort of Narayana, indeed the Mother even of Brahma.

By those two, Hari, the Lord of beings, creates all this world"—in the Naradiya (Purana).

Thus having stated the Nature consisting of the Field (Kshetra), He states the one consisting of the Knower of the Field (Kshetrajna)—with "Apareyam" (This is the Lower). "Iyam"—this one stated before is "Apara"—inferior, due to being inert.

"Itas tu" (But than this)—distinct, another, "Param" (Higher)—superior due to being sentient and non-different from Me; "Me"—My Nature; "Jivabhutam"—being the cause of sustaining life, named Kshetrajna—"Viddhi"—know.

O Mahabaho, by which Nature, having entered inside, "Idam Jagat"—the world consisting of moving and unmoving bodies—is sustained.

This is My 'Lower' (aparā) Nature. 'But other than this' (itas tu anyām).

—meaning possessing a form distinct from this insentient Nature which serves as the object of enjoyment for the sentient; know My Nature which is 'the Jiva-being' (jīvabhūtām); 'Higher' (parām)—meaning principal/superior because of being the enjoyer of that (lower one); and which is of the form of Consciousness.

'By whom' (yayā) this entire insentient world is sustained.

Concluding the description of this 'Lower' (aparā) Nature, He speaks of the 'Higher' (parā) Nature—with 'Lower,' etc.

The Nature described as eightfold is 'Lower'—inferior—because it is inert and exists for the sake of another. 'Other than this' (itaḥ)—meaning distinct from this one—know My 'Higher' (parām)—meaning superior—Nature, which is 'other' (anyām) and is of the nature of the Jiva (individual soul).

The reason for its superiority is—'by whom' (yayā)—meaning by which conscious (Nature), which is in the form of the Knower of the Field (Kshetrajna), this world is sustained through its actions.

Thus, distinctness from the insentient (Achit) has been established. Distinctness from the Jiva (individual soul), who is not of that nature, is now established by the verse 'This is the lower' (Aparā iyam).

'Aparā' means not superior, meaning non-principal/subordinate. The word 'tu' (but) implies extreme distinctness.

Although the difference in nature could be easily stated just by 'Higher than this' (itaḥ parām), the word 'anyām' (other) is used to confirm the distinct genus; with this intent, the term 'insentient' etc. is used (in the commentary).

Superiority (paratva) and inferiority (aparatva) are shown by the nature of being the enjoyer (Bhoktṛtva) and the object of enjoyment (Bhogyatva), in accordance with the Shruti texts like 'The enjoyer and the object of enjoyment' (Shvetashvatara Up. 1.12).

The word 'entire' (kṛtsnam) is used to avoid restricting the scope of the designation 'this world' (idaṃ jagat) which is established by perception.

In that context, the insentient nature is implied by the designation of externality ('this'). And this sustenance (dhāraṇa) is accomplished through resolve (saṅkalpa) in states like waking—this is established by perception etc.—and at other times also, sustenance is inherent in its nature.

अष्टधा प्रकृति अपरा जड़ है। उसे बताने के पश्चात् उससे भिन्न अपनी परा प्रकृति को भगवान् बताते हैं। वह परा प्रकृति जीवरूप अर्थात् चेतन रूप है जिसके कारण ही शरीर मन और बुद्धि अपनेअपने कार्य इस प्रकार करते हैं मानो वे स्वयं ही चेतन हों।इस चेतन की विद्यमानता में ही उपाधियाँ अपना व्यापार कर सकती हैं अन्यथा नहीं। चैतन्य के बिना हमें न बाह्य स्थूल जगत् का और न आन्तरिक सूक्ष्म विचार रूप जगत् का ही अनुभव और ज्ञान हो सकता है। वही जगत् को धारण किये हुए है। उसके अभाव में हमारी दशा एक पाषाण के समान हो जायेगी जिसमें न चेननता है और न बुद्धिमत्ता।भगवान् के इस कथन को कि परा प्रकृति जगत् का आधार है भौतिक विज्ञान की दृष्टि से विचार करके भी सिद्ध किया जा सकता है। हम अपने घर में रहते हैं जिसका आधार है भूमि। उस भूमिभाग का आधार है शहर शहर का राष्ट्र और राष्ट्र का आधार विश्व है विश्व घिरा हुआ है समुद्र के जल से जिसकी स्थिति वायुमण्डल पर निर्भर करती है। यह वायुमण्डल तो सौरमण्डल अथवा ग्रहमण्डल का एक भाग है। सम्पूर्ण विश्व आकाश में स्थित है और आकाश स्थित है मन में स्थित आकाश की कल्पना पर। मन का आधार है बुद्धि का निर्णय। और क्योंकि बुद्धिवृत्तियों का ज्ञान चैतन्य के कारण ही संभव है इसलिए यह चैतन्य ही सम्पूर्ण जगत् का आधार सिद्ध होता है। व्ाही जगत् का अधिष्ठान है।दर्शनशास्त्र में जगत् का अर्थ केवल इन्द्रियगोचर जगत् ही नहीं वरन् मन तथा बुद्धि के द्वारा अनुभूयमान जगत् भी उस शब्द की परिभाषा मे समाविष्ट है। इस प्रकार बाह्य विषय भावनाएं और विचार ये सब जगत् ही हैं। यह सम्पूर्ण जगत् चेतनस्वरूप परा प्रकृति के द्वारा धारण किया जाता है।

"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.

Since the word 'Apara' has many meanings, he states the intended meaning—"Apara" (Inferior/Inert). Since 'non-supremacy' (anuttamatva) is relative, relative to what?—to this he says "The one to be described" (Vakshyamanam). Due to proximity, this is the idea.

To refute the interpretation "Having the characteristic of Jiva" or "Attained Jiva-hood", he says "Jivabhuta" (Being the life/Jiva-essence). How is she Jiva-bhuta? To this he says "Of the Jivas" (Jivanam). If only "Prana-dharini" (Sustainer of life) were said, there would be the perception of "Sustainer of her own life"; to refute that, "Of the Jivas" is said. Standing in the bodies of all Jivas, she sustains their life-breaths there; this is the meaning.

Why would she not be the sustainer of her own life? To this he says "Chidrupa" (Of the form of Consciousness). Possessing a body of Knowledge.

Or else—from "Jiv" (to live) in the sense of sustaining life, stating the derivative meaning of the word 'Jiva', and resorting to secondary usage (Gauni Vritti), another meaning is stated by this. He shows the usage of the word 'Bhuta' in the sense of eternal existence—with "Etat" (This).

To establish the supremacy of Sri (Lakshmi/Para Prakriti) relative to Prakriti (Matter), he establishes the intended meaning of this "Bhumih" etc. by the Purana sentence—with "Jagada cha" (And said). Of the God alone. "Srijyate"—creation, effect; meaning in the form of effect.

By this, by the words Earth etc., the five Tanmatras alone are spoken of, not the gross elements. "Mind" means its cause Ego; "Buddhi" means Mahat-tattva; "Ahankara" means the Unmanifest combined with Avidya—because of the statement "Nature divided eightfold"—this interpretation is refuted. Since the interpretation "Divided eightfold in the form of effects" is possible, and abandoning the well-known meaning is improper, the inclusion of Ego in Mahat is the only connection.

"Jada" (Inert)—is the establishment of inferiority. "Sri is Para"—the establishment of this is "She is held by Her" etc.

"Ananta" (Infinite)—by space and by quality. "Para"—Primary/Chief. "Anadi-nidhana" (Beginningless and endless)—not possessing modification like the Unmanifest.

Thus, stating the inferiority of the nature characterized as the Field, He speaks of the higher nature characterized as the Knower of the Field.

The nature previously described as eightfold, which is the form of the entire class of inert matter, is this 'Lower' (aparā)—inferior—because it is inert, exists for the sake of another, and is the source of the bondage of Samsara.

'But from this' (itaḥ tu)—meaning distinct from this nature characterized as the Field and consisting of the inert class; 'other' (anyām), meaning distinct; which is, by the word 'tu,' absolutely incapable of non-difference in any way; which is the 'Jiva-being' (jīvabhūtām), of the nature of Consciousness, characterized as the Knower of the Field, who is My own Self, pure, and 'Higher' (parām)—meaning superior—Nature.

O Mighty-armed one, by which nature characterized as the Knower of the Field, having entered within, this inert aggregate of the world is sustained and supported (uttabhyate) though it would naturally crumble—in accordance with the Shruti 'Having entered with this Jiva-soul, let Me differentiate name and form.' The purport is that it is impossible to sustain (the world) without the Jiva.

He states that very thing—"Apara" (Lower). This is "Apara"—meaning lower/inferior. "Tu"—again/but. "O Mahabaho"—capable of action, (hence) fit for this knowledge; "Itah"—from this (Lower Nature); "Anyam" (Another)—Para (Superior), "Jivabhutam" (Being the Jiva)—My Nature, "Viddhi"—know.

He states the supremacy indeed—"Yayedam" (By whom this). By whom this visible world is sustained—held and nourished. Here is the idea: The Lord creates the world for His own sport; there, having created the world which is the locus of sport through Prakriti, His own power; for the enjoyment of that, through His own power meant for sport, He created the Jiva of that form; by that (Jiva-shakti), this previously created (world) is sustained in the form of enjoyment etc.

Therefore, in the worldly creation, the Lord, in the form of Jiva, doing enjoyment, sports—by this knowledge, there would be no bondage in it. From the knowledge of its nature, the knowledge of imitating/following the Rasa (Essence) would occur; this is the purport.

Or else—that which was stated before as eightfold is the "Apara" Prakriti (Power); it is a part of the Power for the sake of sport; this is the idea. It appeared for the sake of generating Rasa in manifold ways in the play of Union (Samyoga); this is the meaning. Therefore indeed "Bhinna" (Divided)—born by the desire for His play.

"Itah"—from this; "Anya" (Another)—appeared in Separation (Viprayoga) for the sake of seeking Him, for the accomplishment of the Rasa of Servitude (Dasya); "Jivabhuta"—of the form of servitude; that Power of Mine; know that "Para"—consisting only of My part—as superior. He states the nature of superiority indeed—"By whom this"—inert world is sustained. After the manifestation of the Jiva, by its feeling/existence, everything is nourished as being useful for sport; this is the purport.

'Lower' (aparā) means not higher, but inferior, impure, harmful, and is the essence of the bondage of Samsara—this one.

'But from this' (itaḥ tu), which is as described, know the 'other' (anyām), pure Nature, which is My own Self. My 'Higher' (parā), superior Nature, which is the 'Jiva-being' (individual soul), characterized as the Knower of the Field, and is the cause of sustaining life. O Mighty-armed one, by which Nature, having entered within, this world is sustained.

"Apara"—thus. "But other than this"—non-inert, of the nature of Consciousness, "Para" (Higher)—being the principal in the form of enjoyership, designated as Purusha, here "Jivabhuta"—My Nature—being a part of Chit (Consciousness)—"Viddhi" (Know). Here, "The Jiva is created by Avidya beforehand"—is improper. If so, it would be "Jivibhuta" (become Jiva), like "Putribhuta" (become a son). And Jiva-hood is not created by Avidya, but created by the Lord by His innate Will; because there is no proof for the division being created by Avidya.

"The Lord Purushottama is indeed of the form of Satchidananda; entered into one category, of the form of Consciousness, and higher than the Imperishable (Akshara)." His Maya is twofold, as explained before. There, the Maya of the Chit-form is 'Deluding' (Vyamohika); deluding her own Purusha (Jiva), she brings about Jiva-hood.

"Jivati" (Lives)—thus Jiva; putting effort only in sustaining life; because in the Third Canto, Ch. 30, due to attaining Jiva-hood by Maya, it is described so. For he, deluded by Maya, being agitated, in the creation made by Sadananda, relies on the Sutratma, the 'Asanya' (mouth-born) ten-fold Prana, and stays; then he is called Jiva. From the root "Jiv - to sustain life," the suffix 'An' is in the sense of agent. This one, though of the form of Awareness (Bodha), due to being separated from the Bliss-form, deluded by Her for the sake of Bliss, with the idea "From connection with that (world), Bliss will happen," becomes united with Her.

And this division is by the Will "May I become many, may I be born" (Chandogya 6.2.3). The Will also, capable of becoming everything of His, became the very Essence in the form of Attribute (Dharma); it happens in the form of Will also.

There, the Action-form power of the Sat-part; the Deluding Maya of the Chit-part; the World-cause-form of the Bliss-part—this power of threefold form is the 'Bhava' (Nature/State) of the Satchidananda-form; not denotable by Atala etc. (worlds); and because it is constructed from the Bhava-svarupa of the Lord.

And it should not be suspected that "It happens always"; because of the absence of Time which is the causing factor. Upon Time being born again, due to its being the regulator. "It will not happen always"—because it is born before itself. In its association, Desire etc. also being born, Desire etc. establish those (parts) which are His parts as always uniform. And thus, that Lord accepts a part of Her.

That very 'Kama' (Desire) is of the form of Will; "He desired" (Brihadaranyaka 1.2.4) is said. Through Her, who is of the form of Difference, the Satchidananda attributes, themselves being divided, divide their Substratum also; then that Lord becomes "With hands and feet everywhere," and attains 'Form-ness' (Sakaratva); though divided, being united thus, He becomes like Undivided (Abhinna), Indivisible (Akhanda); because compared to That, the effect-form is small. All those three forms are called by the word "Purna" (Full).

That is why the Sat-form has culmination in each effect. "May I be born"—by this will, He was born in the form of Superior and Inferior; there Bliss is Superior; the other two were born serving It; and then their attributes, Knowledge and Action, were known as the Lord's powers; then He became possessed of the powers of Bliss-Knowledge-Action; then the power of the Chit-part, having gone into Bliss, deludes him (Jiva) of the Knowledge-attribute; then is his Jiva-hood. The Sat-part, having gone into the Action-power, attains Unmanifestness.

Later, it is manifested appropriately by the root Action-parts. Later, when that (Prakriti) or the attribute created by it is concealed, it (Sat) also becomes concealed; then the Sound born of the Root-Will remains manifested in it—in the intellects of Jiva and Lord, in the Jiva and in the Lord. Similarly, the Chit-form also is manifested and concealed by the Knowledges which are parts of the Knowledge-power. But his (Jiva's) Effort is not dependent on another (in essence, or dependent on 'Apara'?); so he remains always for the sake of grasping Jiva-hood (or being grasped by Jiva).

And if the Lord grants him that Full Knowledge-Power, then he abandons that Deluding Maya; and Effort and (Self) stand in the Essence, and he becomes not dependent on another. But World-creatorship does not belong to him; he does not have that Maya-power; because Bliss alone is Superior. Inferiority exists only apparently; when united with Bliss, he becomes Bliss also. If He (Lord) accepts him by His own attribute.

As stated in Vishnu Purana (6.7.61): "Vishnu-shakti is called Para; and Apara is named Kshetrajna; and Avidya, termed Karma, is considered the third power." This process, established by 'presumption from what is heard' (Shrutarthapatti) in accordance with all Shruti sentences, is useful everywhere; otherwise it contradicts the process-sentences—this is the explanation of the word spoken by Srimad Acharya (Vallabha). The Jiva-element, a part of the Lord; by which this World—body, inert, mixed of real and unreal, of Viral-form—is sustained; know that to be My Para Prakriti.

अपरा lower? इयम् this? इतः from this? तु but? अन्याम् different? प्रकृतिम् nature? विद्धि know? मे My? पराम् higher? जीवभूताम् the very lifeelement? महाबाहो O mightyarmed? यया by which? इदम् this? धार्यते is upheld? जगत् world.Commentary The eightfold Nature described in the previous verse is the inferior Nature. It constitutes the Kshetra or the field or matter. It is impure. It generates evil and causes bondage. But the superior Nature is pure. It is My very Self? Kshetrajna (knower of the field or Spirit) by which life is sustained? and that which enters within the whole world and upholds it. It is the very lifeelement or the principle of Selfconsciousness? by which this universe is sustained.

O mighty-armed one, iyam, this; is apara, the inferior (Prakrti)-not the higher, (but)-the impure, the source of evil and having the nature of worldly bondage. Viddhi, know; anyam, the other, pure; prakrtim, Prakrti; me, of Mine, which is essentially Myself; which, tu, however;is param, higher, more exalted; itah, than this (Prakrti) already spoken of; Jiva-bhutam, which has taken the form of the individual souls, which is characterized as 'the Knower of the body (field)', and which is the cause of sustenance of life; and yaya, by which Prakriti; idam, this; jagat, world; dharyate, is upheld, by permeating it.

This is My lower Prakrti. But know My higher Prakrti which is different from this, i.e., whose nature is different from this inanimate Prakrti constituting the objects of enjoyment to animate beings. It is 'higher', i.e., is more pre-eminent compared to the lower Prakrti which is constituted only of inanimate substances. This higher Nature of Mine is the individual self. Know this as My higher Prakrti through which the whole inanimate universe is sustained.