B.G 8.04
अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम्। अधियज्ञोऽहमेवात्र देहे देहभृतां वर ॥४॥
The perishable state (kṣaraḥ bhāvaḥ) is called adhibhūta (that which is meant for the use of living beings). The universal being (puruṣaḥ) is referred to as adhidaivata (the divine principle). I alone am adhiyajña (the principle of sacrifice) here in the body, O best of the embodied beings.
Gīta Bhāshya 8.04
'adhibhūtaṁ' - that which is meant for the use of living beings; 'kṣaro bhāvaḥ' - that whihc is subjected to destruction; The word 'purusha' could refer to both Jiva and the Lord. But it is clarified, in the current context, it refers to the Lord only, as 'adhidaivatam' is the divine underlying principle who commands and rules everything. 'adhiyajñaḥ' - refers to the Lord only in this context as He is the enjoyer of all sacrifices within the body, qualified by word 'dehe' (in the body). Several testimonials are quoted to substantiate the provided meaning.
भूतानि सशरीरान् जीवान् अधिकृत्य यत् तत् अधिभूतम्। क्षरो भावः विनाशिकार्यपदार्थः। अव्यक्तान्तर्भावेऽपि तस्यापि अन्यथाभावाख्यः विनाशः अस्त्येव। तच्चोक्तम् -
The word 'bhūtāni' means embodied living entities, and that which is meant for their use is called 'adhibhūtam' (the physical or perishable elements). Phrase 'kṣaro bhāvaḥ' refers to objects that are subjected to destruction or perishable entities. Even among the insentient (avyakta), a transformation or change of state (anyathā-bhāva-ākhyah) leading to destruction is inevitable. Indeed, it is stated-
"अव्यक्तं परमे व्योम्नि निष्क्रिये सम्प्रलीयते॥"
"The insentient (avyakta) of the form of actionless space merges completely into the supreme (during ultimate destruction of the universal)."
इति।
- stated thus.
"तस्मादव्यक्तमुत्पन्नं त्रिगुणं द्विजसत्तम।"
"Therefore, O best among the twice-born, the insentient (avyakta) has arisen, possessing the three qualities."
इति च।
- stated thus as well.
"विकारोऽव्यक्तजन्म हि"
"The distorted transformation (vikāraḥ) is indeed born from the unmanifest, i.e. avyakta."
इति च स्कान्दे।
- stated thus in the Skanda Purāṇa.
पुरि शयनात् पुरुषः जीवः। स च सङ्कर्षणो ब्रह्मा वा। स सर्वदेवान् अधिकृत्य तत्पतिः इति अधिदैवतम्। देवाधिकारस्थः इति वा।
The individual being, i.e. 'jīvaḥ', is called 'puruṣaḥ' because it resides in the body, the 'puri'. So is the case with the lord Saṅkarṣaṇa, the form of Brahmā as well (i.e. the lord as well resides in the city of the Body called 'puri', hence he is also called 'purusha'). He, having control over all the deities, is referred to as their lord, and thus is known as 'adhidaivatam', the divine underlying principle. Also, because he commands and rules over all the deities.
सर्वयज्ञ भोक्तृत्वादेः अधियज्ञः। अन्यः अधियज्ञः अग्न्यादिः प्रसिद्धः इति देहे इति विशेषणम्।
As He is the enjoyer of all sacrifices, He is referred to as 'adhiyajñaḥ', the principle of sacrifice. The other well-known principle of sacrifice is fire and other deities. Hence, the word 'dehe', i.e. in the body, adjective is specifically mentioned (to indicate reference is to the Lord).
'भोक्तारं यज्ञतपसाम्', 'त्रैविद्या माम्', 'येऽप्यन्यदेवताभक्ताः', 'एतस्य वाक्षरस्य प्रशासने गार्गि', 'ददतो मनुष्याः प्रशंसन्ति यजमानं देवाः'।
"The enjoyer (bhoktāram) of sacrifices (yajña) and austerities (tapasām)", "Those who are versed in the three Vedas (traividyā) worship Me (mām)", "Even those who worship other deities (anya-devatā-bhaktāḥ)", "O Gārgī (gārgi), under the rule (praśāsane) of this imperishable (akṣarasya)", and "The gods (devāḥ) praise (praśaṁsanti) the sacrificer (yajamānam) who gives (dadataḥ), as do human beings (manuṣyāḥ)".
इत्यादेः।
- stated thus in other testimonials.
"कुतो ह्यस्य ध्रुवं स्वर्गः कुतो नैःश्रेयसं परम्।"
"How indeed can there be certain (dhruvam) heaven (svargaḥ) for him? How can there be the supreme (param) ultimate liberation (naiḥśreyasam)?"
इत्यादिपरिहाराच्च मोक्षधर्मे।
- Thus, the point of contention is resolved in the Mokṣa-dharma section.
भगवान् चेत् तद् भोक्तृत्वादेः अधियज्ञत्वं सिद्धम् इति कथम् इत्यस्य परिहारः पृथक् नोक्तः। सर्वप्राणिदेहस्थः रूपेण सः अधियज्ञः।
If the Lord (bhagavān) is indeed established as the principle of sacrifice (adhiyajñatva) due to being the enjoyer, then how can this question arise? A separate refutation of this has not been stated. He, residing in the bodies of all living beings, is of the form of the principle of sacrifice (adhiyajña).
'अत्र' इति स्वदेहनिवृत्त्यर्थम्। न हि तत्र ईश्वरस्य नियन्तृत्वं पृथगस्ति। नात्रोक्तं ब्रह्म भगवतः अन्यत्। 'ते ब्रह्म' - इत्युक्त्वा 'साधिभूताधिदैवं मां साधियज्ञं च ये विदुः' - इति परामर्शात्। तस्यैव च प्रश्नात्। 'साधि यज्ञम्' इति भेदप्रतीतेः तन्निवृत्त्यर्थम् 'अधियज्ञोऽहम्' - इत्युक्तम्। 'माम् ' इति अभेदप्रतीतेः 'अक्षरम्' इत्येवोक्तम्। आह च गीताकल्पे -
The word 'Here' (atra) is used to exclude Lord's own body. Indeed, there (in the Lord's body), the Lord's role as a controller does not exist separately. Intention here is not to state Brahman is different from Bhagavān. After referring to Brahman as 'that brahman' ('te brahma', 7-29), it is clarified - 'Among the embodied beings and the presiding deities, the wise know ME as 'Adhiyajña'. The concerned question is regarding the same. The phrase 'sādhi yajñam' used (at 7-30) does convey the difference between sacrifice and the Lord. To clarify the distinction it is stated, 'I am Adhiyajña.' The phrase 'ME' conveys the non-difference between the Lord and Adhiyajña, hence the word 'Imperishable' is used separately. It is also said in the Gītākalpa -
"देहस्थविष्णुरूपाणि अधियज्ञ इतीरितः। कर्मेश्वरस्य सृष्ट्यार्थं तच्चापीच्छाद्यमुच्यते॥ अधिभूतं जडं प्रोक्तमध्यात्मं जीव उच्यते। हिरण्यगर्भोऽधिदैवं देवः सङ्कर्षणोऽपि वा॥ ब्रह्म नारायणो देवः सर्वदेवेश्वरेश्वरः॥"
"The form of Lord Viṣṇu residing in the body is declared to be 'Adhiyajña'. The Lord is associated with desire and other attributes due to the activity he undertakes for the sake of the creation of the universe. 'Adhibhūta' is said to be inert, insentient, whereas 'Adhyātma' is known as the individual soul. Hiraṇyagarbha is called Adhidaiva, the principle governing deities, and He is also the divine being Saṅkarṣaṇa. Brahman is the divine being Nārāyaṇa, the Supreme Lord of all the gods."
इति।
- stated thus.
"यथाप्रतीतं वा सर्वमत्र नैव विरुद्ध्यते॥"
"Everything here (in this world) is as it is perceived (scientifically), and certainly not contradictory."
इति च।
-stated thus as well.
स्कान्दे च-
And in the Skanda Purana:
"आत्माभिमानाधिकारस्थितमध्यात्ममुच्यते। देहाद्बाह्यं विनाऽतीव बाह्यत्वादधिदैवतम्॥ देवाधिकारगं सर्वं महाभूताधिकारगम्। तत्कारणं तथा कार्यमधिभूतं तदन्तिकात्॥"
"That which is established in the domain of ownership of attachment to self (ātma-abhimāna-adhikāra) is called 'Adhyātma'. That which is without a body, and which transcends and is beyond, is called 'Adhidaivata'. All that is under the governance of gods is in the domain of the great elements, i.e. insentient. Hence, both its cause and its effect are called 'Adhibhūta', arising from it."
इति॥
-stated thus.
महाकौर्मे च -
And in the great Kūrma Purāṇa:
"अध्यात्मं देहपर्यन्तं केवलात्मोपकारकम्। सदेहजीवभूतानि यत्तेषामुपकारकृत्। अधिभूतं तु मायान्तं देवानामधिदैवतम्॥"
"Adhyātma (the individual being) is that which is limited to the body and is exclusively beneficial to the individual. That which enables embodied living beings is called Adhibhūta. But that lord who ends the illusion around Adhibhūta is Adhidaivata."
इति॥४॥
- stated thus as well.
