Pradyumna: Translation: "Earth, water, fire, air, ether, mind, intelligence, and false ego—altogether these eight comprise My separated material energies."

Prabhupada: So

bhumir apo 'nalo vayuḥ;
khaṁ mano buddhir eva ca
ahaṅkara itiyaṁ me
bhinna prakrtir aṣṭadha
[Bg. 7.4]

Bhinna means separated. Separated means... Krṣṇa explains in the Bhagavad-gita that maya tatam idaṁ sarvaṁ jagad avyakta-murtina. Krṣṇa is everywhere. As it is confirmed in the Brahma-saṁhita,

eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ
yac-chaktir asti jagad-aṇḍa-caya yad-antaḥ;
aṇḍantara-stha-paramaṇu-cayantara-sthaṁ
govindam adi-puruṣaṁ tam ahaṁ bhajami
[Bs. 5.35]

Krṣṇa, by His one plenary portion... When we say of Krṣṇa, Krṣṇa is not alone. Krṣṇa has unlimited expansions. Just like one expansion is Paramatma. Isvaraḥ; sarva-bhutanaṁ hrd-dese arjuna tiṣṭhati [Bg. 18.61]. Krṣṇa expands Himself. There are millions and trillions of living entities. Anantyaya kalpate. The living entities... Sa ca anantyaya kalpate. So Krṣṇa's expansion is also ananta. Not only within the heart of all living entities, but He is within the atom also. Aṇḍantara-stha-paramaṇu-cayantara. But this is only one plenary portion, expansion of Krṣṇa. Therefore in the morning we were studying... Or yesterday. That to understand Krṣṇa philosophically or in truth, it requires a little intelligence. Therefore Krṣṇa says, manuṣyaṇaṁ sahasreṣu kascid yatati siddhaye, yatatam api siddhanam [Bg. 7.3].

So Krṣṇa expands by His energy, one of the energy, external energy. Therefore it is called apara. Krṣṇa will explain in the next verse, apareyam, inferior energy. For Krṣṇa there is no superior or inferior, but for us it is superior and inferior. Because Krṣṇa is the supreme spirit soul. Take, for example, just like electricity is producing heat and cool also. There is refrigerator. That is being worked out by the electric energy. And the heater is also being worked out by the electric energy. So we may distinguish this, that "This is heat and this is cold." But for Krṣṇa there is no such distinction. That will be understood by further explanation of this chapter.

So these energies, the external energy, Krṣṇa says, they are separated. Separated means you cannot perceive Krṣṇa directly from this energy. All materialistic scientists, they cannot understand that earth is also Krṣṇa's energy, water is also Krṣṇa's energy, fire is also Krṣṇa's energy. But they are energy, that they can understand. They are accepting... The scientists, they are accepting that these are different energies, but whose energy, that they do not know. Therefore Krṣṇa is explaining herewith that "It is My energy, separated energy." If we analytically study how water can be energy of Krṣṇa... We should study Krṣṇa and Krṣṇa's energies very intelligently. Wherefrom this vast water of ocean came into existence? But we can understand from Bhagavad-gita that this vast water has come from Krṣṇa's energy. Now, try to understand how Krṣṇa's energy can produce so large amount of water. So far I am concerned, I study in this way, that we produce perspiration from our body. That perspiration may be one ounce of water, but that is produced from my body. And Krṣṇa has got inconceivable energy. I have got also inconceivable energy. How the water is coming out, I do not know. It is inconceivable. But it is coming out. That's a fact. So I am a very small, teeny living entity. If I can produce... Because I am always limited, therefore my energy is also limited. But Krṣṇa is unlimited, so He can produce water from the perspiration of His body unlimitedly. We have to understand like that. Otherwise it is not possible to understand how apaḥ;, water, came from the energy of Krṣṇa. It is coming from the living entity. Water is not coming from matter. Just like your perspiration is not coming... When the body is dead, the water is not coming, but so long you are living, the perspiration is there.

Therefore the source of all material elements is originally the supreme life, not matter. That is explained here. Bhumir apo 'nalo vayuḥ; [Bg. 7.4]. But they are separated. How they are separated? That is explained in a different verse.

maya tatam idaṁ sarvaṁ
jagad avyakta-murtina
mat-sthani sarva-bhutani
na cahaṁ teṣv avasthitaḥ;
[Bg. 9.4]

It is separated because in this material world you cannot directly perceive the presence of the Supreme Personality of Godhead. Na cahaṁ teṣv avasthitaḥ;. "I am not present there. Although it is coming from My energy, still, I am not present there." This is simultaneously-one-and-different philosophy.

So Krṣṇa says that ahaṅkara itiyaṁ me bhinna prakrtir aṣṭa... Everything is finer. Just like the earth is grosser than the water. Water, finer. Earth you cannot move, but water can move. Therefore it is finer. And finer than the earth is the fire, and finer than the fire is air, and finer than the air is ether, and finer than the ether is the mind, and finer than the mind is intelligence, and finer than intelligence is my identity, ahaṅkara. And finer than the ahaṅkara is the soul. You have to study soul—finer, finer, finer, finer, finer. It is also stated in the Bhagavad-gita in another place that indriyaṇi paraṇy ahur indriyebhyaḥ; paraṁ manaḥ;, manasas tu para buddhiḥ;... [Bg. 3.42]. In this, say, finer, finer. And the soul is very small magnitude finer. Kesagra-sata-bhagasya satadha kalpitasya ca [Cc. Madhya 19.140]. So everything is explained in the Srimad Bhagavad-gita. If we accept, then we get full knowledge. The beginning of the Bhagavad-gita... In this chapter, Krṣṇa says, asaṁsayaṁ samagraṁ maṁ yatha jñasyasi tac chrṇu: [Bg. 7.1] "Without any doubt and in full, as you can understand Me, I am going to explain."

So these five elements, gross elements, bhumir apo 'nalo vayuḥ; kham..., kham. And finer than..., manaḥ;, buddhiḥ;, ahaṅkaraḥ;, mind, intelligence and false ego. False ego means I am identifying with this matter, which I am not. Therefore ahaṅkara. This ahaṅkara is false ahaṅkara, which I am not. I am accepting that I am this body, but actually I am not. Therefore I am saying, it is false ego. Real ahaṅkara is ahaṁ brahmasmi. There is also ahaṅkara. Ahaṅkara cannot be abolished. Ahaṅkara will be there, but ahaṅkara has to be cleansed. Therefore bhakti-marga, the path of bhakti-yoga, is the cleansing process, clearing process. Ceto-darpaṇa-marjanam [Cc. Antya 20.12]. Everything is there, but it has to be cleansed. That is Caitanya Mahaprabhu's mission. By chanting the Hare Krṣṇa mantra, you'll be able to cleanse your misconception of life. Misconception of life is that "I am this matter." This is ahaṅkara, false ahaṅkara. But I am actually not this matter; I am spirit soul. Therefore pure ahaṅkara is ahaṁ brahmasmi, a spirit soul. That is the beginning of understanding. Ahaṁ brahmasmi, that is also explained in the Bhagavad-gita that brahma-bhutaḥ; prasannatma na socati na kaṅkṣati [Bg. 18.54]. If one understands this fact, that "I am not this material body; I am a spirit soul," that is called brahma-bhuta [SB 4.30.20].

So gradually, by understanding the teachings of Bhagavad-gita and practicing it in life, we shall very easily understand the atma-tattvam. That is the real business of human life. Unfortunately, we are not interested in the matter of understanding atma-tattvam. Srotavyadini rajendra nrṇaṁ santi sahasrasaḥ; [SB 2.1.2]. Sukadeva Gosvami says, "My dear King..." He was speaking to Maharaja Parikṣit that "For ordinary men there are many subject matter of hearing." Srotavyadini. Srotavya means the subject matter for hearing. So Sukadeva Gosvami says, "For the ordinary man..." Who is that ordinary man? Apasyatam atma-tattvam [SB 2.1.2]. Apasyatam, one who has no interest to see what he is. Everyone is under this contemplation that he is this body and his bodily interest is the prime interest. But nobody sees the atma-tattvam. Therefore Sukadeva Gosvami says, srotavyadini rajendra nrṇaṁ santi sahasrasaḥ; [SB 2.1.2]. We have got so many books, so many newspapers, so many magazines. We hear and read. But we are not interested in hearing Bhagavad-gita or Srimad-Bhagavatam, where atma-tattvam, the science of soul, is described.

So why they are not interested? Now, apasyatam atma-tattvaṁ grheṣu grha-medhinam [SB 2.1.2]. Grheṣu, now, household life... They are thinking, "This is life." Tatala saikate vari-bindu-sama, suta-mita-ramaṇi-samaje. Vidyapati, a great poet, Vaiṣṇava poet, he has sung that... We are happy within this material world. How? Suta-mita-ramaṇi-samaje. Suta. Suta means children, and mita means friends, and ramaṇi means woman. So actually, our material life, existing, is society, friendship and love. If there are nice, beautiful women at home, children and friends, we are taking, "This is our life." But that is not life. Real life is to understand what I am, atma-tattvam. Atma-tattvam. Without understanding atma-tattvam, the life is failure. Therefore Vidyapati sings, tatala saikate vari-bindu-sama, suta-mita-ramaṇi-samaje. We have created this society, friendship and love in this material world for becoming happy. Everyone wants to be happy, because that is his natural inclination. Anandamayo 'bhyasat (Vedanta-sutra 1.1.12). As Krṣṇa is happy always... You will see. Krṣṇa is enjoying His life with Srimati Radharaṇi and the gopis or the cowherds boys or His father, mother. That is spiritual, everything. Ananda-cinmaya-rasa-pratibhavitabhiḥ; [Bs. 5.37]. That is ananda-cinmaya. A similar imitation here in this material world. The same thing, suta-mita-ramaṇi-samaje. But it is false. Just like you see water in the desert. You'll see there is vast mass of water in the desert, and the animal falsely go to drink the water and dies. Similarly, in this material world, this suta-mita-ramaṇi-samaje, what we are trying to become happy, that is like will-o'-the wisp, false thing. Real life is in the society of Krṣṇa.

Bhaktivinoda Ṭhakura therefore says, krṣṇera saṁsara kara chaḍi' anacara. If you enter into the society, friendship and love of Krṣṇa, that is perfection of life. Not in this false, bhumir apo 'nalo vayuḥ; [Bg. 7.4]. They are separated energy. This is also made by the Krṣṇa's energies, but it is separate, reflection, false representa... Chayeva. Chayeva means just like shadow. Just like you see your face in the mirror, but it is not actually the face. It is simply... The face is here, and the shadow is there. Similarly, this material world, made of bhumir apo 'nalo vayuḥ; khaṁ mano buddhiḥ;, they are just like reflection of the real life in the spiritual world. Therefore it is called separated energy. Why Krṣṇa says? Krṣṇa says here that bhinna. Bhinna means separated. The example I have already... Sometimes I give. Just like I speak in the tape recorder. When you play, replay the tape recorder, the same voice will come. But that is not myself. That is my separated energy. With my energy I have spoken something, I have vibrated some sound. That is recorded in the tape. When it is played back, it produces exactly the same sound, but still, it is separated from me. Try to understand. This material world is like that, bhinna, separate. The real life is in the spiritual world. The real life is... Therefore in the Srimad-Bhagavatam it is said, satyaṁ paraṁ dhimahi: [SB 1.1.1] "The real truth, the Absolute Truth, I am offering my obeisances to the Absolute Truth." So Krṣṇa is the Absolute Truth. Krṣṇa is explaining Himself. If we want to understand Krṣṇa, then, instead of speculating about Krṣṇa, better take what Krṣṇa teaching Himself. That will be perfect.

So the real understanding of Krṣṇa, that this material world is also Krṣṇa... But we do not know how to use it for Krṣṇa. If we take to that process... Krṣṇa's energy should be for Krṣṇa's purpose. That is Vaiṣṇava philosophy. Vaiṣṇava philosophy never says that this world is false. Why it is false? It is not false. As the Mayavadi philosopher says that brahma satyaṁ jagan mithya. No. Why jagan mithya? Just like this temple is constructed. If somebody says, "Yes, it is very nicely constructed, but it is all false," shall I be happy? No. And actually, why it is false? It is not false. It is Krṣṇa's energy, the bhumir apo 'nalo vayuḥ;. What is this temple? This temple is combination of this bhumir apo 'nalo vayuḥ; [Bg. 7.4]. Tejo-vari-mrdaṁ vinimayaḥ;. This brick, what is this brick? Brick means you take earth, mix with water and put into the fire—it becomes brick. And there is air. So it is Krṣṇa's energy. It is not material. It is Krṣṇa's energy. Because the philosophy is that Krṣṇa's energy should be used for Krṣṇa's purpose. Then it is spiritual. That is our philosophy. Srila Rupa Gosvami, this, gives this formula:

prapañcikataya buddhya
hari-sambandhi-vastunaḥ;
mumukṣubhiḥ; parityago
vairagyaṁ phalgu kathyate

Phalgu-vairagya. Phalgu means false. False. The phalgu, from River Phalgu is... Here, in India, there is a River Phalgu. You'll see that there is no water on the surface of the river. But if you push your hand within the sand, you'll get water. So phalgu-vairagya means that I am giving up, renouncing everything, superficially, but within me there is a desire how to become God. I am giving up, but I cannot give up this desire. There is big, big philosophy on this point. The... They are trying to become one with God. But a devotee does not try to become one with God or separated from God. They are satisfied. In whatever condition God keeps him, he's satisfied.

So separated energy, in this way you have to understand, that although this energy is separated from Krṣṇa, it can be used for Krṣṇa. And when it is used for Krṣṇa, then it is spiritual. It is no more material. Material means forgetfulness. Karmis are constructing big, big houses, skyscraper houses. The purpose is to enjoy himself. The same thing, bhumir apo 'nalo vayuḥ;, mixing together, brick or stone or cement, if it is used for Krṣṇa, then it is yukta-vairagya.

anasaktasya viṣayan
yatharham upayuñjataḥ;
nirbandhaḥ; krṣṇa-sambandhe
yuktaṁ vairagyam ucyate

So our philosophy is that. Although this material world, bhumir apo 'nalo vayuḥ; [Bg. 7.4], they are separated from Krṣṇa, we can use it for Krṣṇa. Just like the same example: The tape recorder, it is material, but it can be used for Krṣṇa's purpose. We are writing books, recording in the tape recorder. That nirbandhaḥ; krṣṇa-sambandhe yuktaṁ vairagyam ucyate. There is no need of giving up this bhumir apo 'nalo vayuḥ;, as the Mayavadi philosopher says. You can utilize. After all, it is Krṣṇa's energy. This is the best philosophy, that one man's property should be used for the proprietor. That is the best use.

So we do not neglect this bhumir apaḥ;..., although it is separated energy, but when we reconnect in the service of the Lord, it becomes spiritual. It requires little time to understand. And the example, as we have given many times, that you put one iron rod in the fire. It becomes warm, warmer, warmer, warmer. Then, when it is red-hot, it is no longer iron rod, but it is fire. Similarly, everything in this material world, bhumir apo 'nalo vayuḥ; [Bg. 7.4], although it is separated from Krṣṇa, if you engage it in the service of Krṣṇa, it is no more material. It is spiritual. This is the philosophy of Vaiṣṇavas. Nirbandhaḥ; krṣṇa-sambandhe yuktaṁ vairagyam ucyate.

So this is Krṣṇa consciousness. If you always remember that everything, whatever we are using, that is Krṣṇa's energy... We are also Krṣṇa's energy, jiva-bhuta. That will be explained in the next verse. Apareyam itas tu viddhi me prakrtiṁ param. Another prakrti, para-prakrti, spiritual energy. What is that? Jiva-bhutaṁ maha-baho yayedaṁ dharyate [Bg. 7.5]. So both of us... The matter is also Krṣṇa's energy, and the spirit soul is also Krṣṇa's energy. And there is another, spiritual world. That is also Krṣṇa's energy. Everything is Krṣṇa's energy. So when the spiritual energy is engaged in the service of Krṣṇa, even this material energy, bhumir apo 'nalo vayuḥ;, that also becomes converted into spiritual energy exactly like that iron rod converted into fire.

So it requires intelligence. If you think how all things can be changed into spiritual world, that is Krṣṇa consciousness movement.

Thank you very much. (end)

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