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 …

Series 3, Chapter 8 pg 602, Para 2: 1. What is adhiyajna in this body, O Madhusudana? And how, in the critical moment of departure from physical existence, art Thou to be known by the self-controlled?

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.