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Series 1, Chapter 18 pg 187, Para 1:
sannyasyadhyatmacetasa, freed from personal hopes and desires, from the thought of 'I' and 'mine', delivered from the fever of the soul, fight,” work, do my will in the world. The Divine motives, inspires, determines the entire action; the human soul impersonal in the Brahman is the pure and silent channel of his power; that power in the Nature executes the divine movement. Such only are the works of the liberated soul, muktasya karma, for in nothing does he act from a personal inception; such are the actions of the accomplished Karmayogin. They rise from a free spirit and disappear without modifying it, like waves that rise and disappear on the surface of conscious, immutable depths.
Gata-sangasya muktasya jnanavasthita-cetasah, yajnayacaratah karma samagram praviliyate.
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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.
Series 2, Chapter 17 pg 475, Para 2:
For the Shastra in its ordinary aspect is not that spiritual law, although at its loftiest point, when it becomes a science and art of spiritual living,
adhyatma-shastra, — the Gita itself describes its own teaching as the highest and most secret Shastra, — it formulates a rule of the self-transcendence of the sattwic nature and develops the discipline which leads to spiritual transmutation. Yet all Shastra is built on a number of preparatory conditions, dharmas; it is a means, not an end. The supreme end is the freedom of the spirit when abandoning all dharmas the soul turns to God for its sole law of action, acts straight from the …
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 3:
3. The Blessed Lord said: The Akshara is the supreme Brahman: swabhava is called
adhyatma; Karma is the name given to the creative movement, visarga, which brings into existence all beings and their subjective and objective states.
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