Srimad Bhagavad Gita - Chapter 7, Verse 4

Shloka

bhūmir āpo ’nalo vāyuḥ khaṁ mano buddhir eva ca
ahaṅkāra itīyaṁ me bhinnā prakṛtir aṣṭadhā **(7.4)**

Word-by-Word Meaning (Shabdartha)

bhūmiḥ - earth, ground; āpaḥ - water; analaḥ - fire; vāyuḥ - air; kham - ether/sky/space; manaḥ - mind; buddhiḥ - intelligence; eva - certainly; ca - and; ahaṅkāraḥ - false ego; iti - thus; iyam - all these; me - My; bhinnā - separated, distinct; prakṛtiḥ - material nature, energy; aṣṭadhā - eightfold.

Translation (Anuvad)

Earth, water, fire, air, ether, mind, intelligence, and false ego—these eight elements constitute My separated material energies.

Purport (Tatparya)

In this shloka, Lord Sri Krishna reveals a fundamental truth. He states that all the elements of this visible world—from the gross to the subtle—are manifestations of His energy. However, the term "bhinnā prakṛti" (separated energy) here is extremely significant. It means that although all these elements are His energy, He is distinct from them and superior to them. Just as light and heat emanate from the sun, but the sun itself does not turn into light or heat.

The Vedic scriptures state that truly understanding science is to understand the nature of God and His various energies. Modern science only researches the external form of inert matter, remaining in the dark about its original source. The science of God-realization (Bhagavattattva) teaches us that behind this material world there is a conscious energy that controls everything.

As described in the Sātvata-Tantra, for the purpose of material creation, Lord Sri Krishna manifests in three Vishnu forms:

1. Mahā-Viṣṇu (Kāraṇodakaśāyī Viṣṇu): He creates the Mahat-tattva, the total primary source of the material energy. Countless universes are created with His exhale and annihilated with His inhale. This is a cyclical process—creation and destruction continue epoch after epoch.
2. Garbhodakaśāyī Viṣṇu: He enters into every universe and creates the various planetary systems, constellations, and living entities within it. A Brahmā, a Viṣṇu, and a Śiva are appointed in each universe for creation, maintenance, and dissolution.
3. Kṣīrodakaśāyī Viṣṇu (Paramātmā/Supersoul): He is all-pervading—present in the heart of every living entity, within every atom, and even within every thought. He is the Paramātmā, the witness and inner guide of everything.

Our biggest problem is that we think this material world is meant for our enjoyment and that we are its controllers. From this illusion arise all kinds of conflicts, suffering, and bondage. In reality, we are the servants of this material nature, not the masters. Just as a prisoner is bound to follow the rules of the prison, we too are subject to the rules of birth, death, old age, and disease.

The first five elements—earth, water, fire, air, and ether—are the gross elements. Our gross body and the world around us are made up of these pañca-mahābhūtas (five great elements). Each element has its own characteristic:

• Earth: Basis of solidity, stability, and smell.
• Water: Basis of liquidity, coolness, and taste.
• Fire: Basis of light, heat, and form.
• Air: Basis of movement and touch.
• Ether: Basis of space and sound.

However, modern science is only preoccupied with the chemistry and physics of these gross elements. They refuse to acknowledge the conscious controller behind them.

The three subtle elements—mind, intelligence, and false ego—are not properly understood by modern materialistic philosophy. They consider them to be mere chemical reactions in the brain. But according to Vedic knowledge:

• Mind (Manaḥ): It is the center of thinking, feeling, and willing. We interact with the external world through the mind. If the mind is pure, our perception is also pure. If the mind is contaminated, it distorts everything.
• Intelligence (Buddhiḥ): This is the power of judgment and decision-making. Intelligence distinguishes right from wrong. But if the intelligence is not dedicated to Krishna consciousness, it can lead to wrong decisions.
• False Ego (Ahaṅkāraḥ): This is our biggest enemy. The false identity of "I am the body," "I am the doer," "I am the enjoyer" is the root cause of our bondage. In truth, we are spirit soul—eternal, full of knowledge, and full of bliss.

From these eight basic elements, sixteen other elements are produced—a total of twenty-four. These include the five knowledge-acquiring senses (eyes, ears, nose, tongue, skin), the five working senses (hands, legs, voice, anus, genitals), the five sense objects (sound, touch, form, taste, smell), and one unmanifest element (avyakta).

Atheistic Sāṅkhya philosophy discusses these twenty-four elements extensively, but their fundamental mistake is that they do not acknowledge the ultimate source of everything, Lord Sri Krishna. They consider prakṛti (nature) and puruṣa (the living entity) to be independent entities. But the Gita clearly states that both nature and the living entity are subordinate to God.

Even the ultimate goal of the impersonalists, the Brahmajyoti, is merely one of God's energies. Brahmajyoti is the light emanating from the body of God, which surrounds the Vaikuṇṭha planets. But in the Brahmajyoti, there is no personality, no pastimes, no transcendental mellows—only a sea of light. Similarly, the Paramātmā is also an expansion of Kṣīrodakaśāyī Viṣṇu. In the spiritual world, this form of Paramātmā is unnecessary because there all living entities are naturally engaged in a loving relationship with God.

Therefore, the true Supreme Absolute Truth is the Supreme Personality of Godhead, Sri Krishna. He is the complete possessor of all energies. He has three types of energies:

1. Antaraṅgā Śakti (Internal Potency): The spiritual world, God's eternal associates.
2. Taṭasthā Śakti (Marginal Potency): We, the individual spirit souls (jīvātmās).
3. Bahiraṅgā Śakti (External Potency/Māyā): This material world.

Today's science only researches a small part of the external energy. They believe that consciousness has emerged through biological evolution. But Vedic knowledge states that consciousness is primary—inert matter is organized from it. A dead body contains all the elements, but without consciousness, it becomes inert.

This eightfold nature is actually a manifestation of Māyā-Śakti (the illusionary energy). Māyā means "that which is not." This material world is not real—meaning it is not permanent. It is like a dream of God. Entangled in this dream, we forget who we are.

The jīvātmā is actually a part of God, but under the influence of māyā, it identifies itself with this material body. From this false identity arise all kinds of desires and lust for enjoyment. The only way to freedom from this material bondage is Krishna consciousness. When we understand that:

• Everything in this world is the energy of God.
• We are His parts, but not the owners of anything else.
• Our duty is to serve Him, not to enjoy.

That is when our true spiritual life begins.

How can this knowledge be applied in our daily life?

• In terms of food: We know that this food has come from God's energy. Therefore, it should be first offered to Him and then accepted.
• In terms of work: All our work is for the service of God. We should perform our duty while giving up the desire for results.
• In terms of relationships: See everyone as a part of God. Do not bear envy or malice towards anyone.
• In terms of problems: Understand that all these problems are the result of our karma. Surrender to God and have patience.

One who understands the mystery of this eightfold nature and surrenders to God achieves liberation from material bondage. However, mere intellectual knowledge is not enough—what is needed is the feeling of the heart and devotion (bhakti). This shloka reminds us that we are just a tiny part of this vast cosmic mystery. But if we can understand our relationship with God, we can find infinite bliss even in this smallness.

Hare Krishna Hare Krishna Krishna Krishna Hare Hare. Hare Rāma Hare Rāma Rāma Rāma Hare Hare.