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Series 2, Chapter 3 pg 291, Para 2:
Here we have certain expressions which give us in their brief sum the chief essential truths of the manifestation of the supreme Divine in the cosmos. All the originative and effective aspects of it are there, all that concerns the soul in its return to integral self-knowledge. First there is that Brahman,
tad brahma;
adhyatma, second, the principle of the self in Nature;
adhibhuta and
adhidaiva next, the objective phenomenon and subjective phenomenon of being;
adhiyajna last, the secret of the cosmic principle of works and sacrifice. I, the Purushottama (
mam viduh), says in effect Krishna, I who am above all these things, must yet be sought and known through all together and by means of their relations, — that is the only complete way for the human consciousness which is seeking its path back towards Me. But these terms in themselves are not at first quite clear or at least they are open to different interpretations, they have to be made precise in their connotation, and Arjuna the disciple at once asks for their elucidation. Krishna answers very briefly, — nowhere does the Gita linger very long upon any purely metaphysical explanation; it gives only so much and in such a way as will make their truth just seizable for the soul to proceed on to …
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Series 2, Chapter 3 pg 292, Para 1:
experience. By that Brahman, a phrase which in the Upanishads is more than once used for the self-existent as opposed to the phenomenal being, the Gita intends, it appears, the immutable self-existence which is the highest self-expression of the Divine and on whose unalterable eternity all the rest, all that moves and evolves, is founded,
aksaram paramam. By
adhyatma it means
svabhava, the spiritual way and law of being of the soul in the supreme Nature. Karma, it says, is the name given to the creative impulse and energy,
visargah, which looses out things from this first essential self-becoming, this
Swabhava, and effects, creates, works out under its influence the cosmic becoming of existences in Prakriti. By
adhibhuta is to be understood all the result of mutable becoming,
ksaro bhavah. By
adhidaiva is intended the Purusha, the soul in Nature, the subjective being who observes and enjoys as the object of his consciousness all that is this mutable becoming of his essential existence worked out here by Karma in Nature. By
adhiyãjna, the Lord of works and sacrifice, I mean, says Krishna, myself, the Divine, the Godhead, the Purushottama here secret in the body of all these embodied existences. All that is, therefore, falls within this formula.
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Series 2, Chapter 3 pg 293, Para 2:
All this bringing out and continual change from state to state is Karma, is action of Nature, is the energy of Prakriti, the worker, the goddess of processes. It is first a loosing forth of the
svabhava into its creative action,
visargah. The creation is of existences in the becoming,
bhuta-karah, and of all that they subjectively or otherwise become,
bhava-karah. All taken together, it is a constant birth of things in Time,
udbhava, of which the creative energy of Karma is the principle. All this mutable becoming emerges by a combination of the powers and energies of Nature,
adhibhuta, which constitutes the world and is the object of the soul's consciousness. In it all the soul is the enjoying and observing Deity in Nature; the divine powers of …
Series 3, Chapter 8 pg 602, Para 1:
1. Arjuna said: What is tad brahma, what adhyatma, what karma, O Purushottama? And what is declared to be
adhibhuta, what is called adhidaiva?
Series 3, Chapter 8 pg 602, Para 4:
4.
adhibhuta is ksharobhava, adhidaiva is the Purusha; I myself am the Lord of sacrifice, adhiyajna here in the body, O best of embodied beings.
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