B.G 8.04
अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम्। अधियज्ञोऽहमेवात्र देहे देहभृतां वर ॥४॥
adhibhūtaṁ kṣaro bhāvaḥ puruṣaścādhidaivatam। adhiyajño'hamevātra dehe dehabhr̥tāṁ vara ॥4॥
अधिभूतं क्षरः भावः पुरुषः च अधिदैवतम्। अधियज्ञः अहम् एव अत्र देहे देहभृतां वर॥
अधिभूतं (adhibhūtaṁ) - That which pertains to the perishable elements; क्षरः (kṣaraḥ) - The perishable; भावः (bhāvaḥ) - State or condition; पुरुषः (puruṣaḥ) - The cosmic being; च (ca) - And; अधिदैवतम् (adhidaivatam) - The principle related to the divine or celestial; अधियज्ञः (adhiyajñaḥ) - The principle related to sacrifice; अहम् (aham) - I; एव (eva) - Indeed; अत्र (atra) - Here; देहे (dehe) - In the body; देहभृतां (dehabhṛtāṁ) - Of the embodied beings; वर (vara) - O best one;
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 -
bhūtāni saśarīrān jīvān adhikr̥tya yat tat adhibhūtam। kṣaro bhāvaḥ vināśikāryapadārthaḥ। avyaktāntarbhāve'pi tasyāpi anyathābhāvākhyaḥ vināśaḥ astyeva। taccoktam -
[भूतानि (bhūtāni) - Beings; सशरीरान् (saśarīrān) - Embodied; जीवान् (jīvān) - Living entities; अधिकृत्य (adhikṛtya) - With reference to; यत् (yat) - That which; तत् (tat) - That; अधिभूतम् (adhibhūtam) - Related to the physical or perishable elements; क्षरः (kṣaraḥ) - Perishable; भावः (bhāvaḥ) - Existence or condition; विनाशि-कार्य-पदार्थः (vināśi-kārya-padārthaḥ) - Object subject to destruction or perishable entity; अव्यक्त (avyakta) - The unmanifest / insentient; अन्तर्भावेऽपि (antarbhāve'pi) - Even when included; तस्यापि (tasyāpi) - Of that also; अन्यथा-भाव-आख्यः (anyathā-bhāva-ākhyah) - Change of state or transformation; विनाशः (vināśaḥ) - Destruction; अस्ति (asti) - Exists; एव (eva) - Certainly; तत् (tat) - That; च (ca) - And; उक्तम् (uktam) - Is said;]
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॥"
"avyaktaṁ parame vyomni niṣkriye sampralīyate॥"
[अव्यक्तं (avyaktaṁ) - The unmanifest / insentient; परमे (parame) - In the supreme; व्योम्नि (vyomni) - In the space (often referring to the transcendental or spiritual realm); निष्क्रिये (niṣkriye) - In the actionless or inactive (beyond action); सम्प्रलीयते (sampralīyate) - Merges completely or dissolves;]
"The insentient (avyakta) of the form of actionless space merges completely into the supreme (during ultimate destruction of the universal)."
इति।
iti।
[इति (iti) - Thus;]
- stated thus.
"तस्मादव्यक्तमुत्पन्नं त्रिगुणं द्विजसत्तम।"
"tasmādavyaktamutpannaṁ triguṇaṁ dvijasattama।"
[तस्मात् (tasmāt) - Therefore; अव्यक्तम् (avyaktam) - The insentient; उत्पन्नम् (utpannam) - Arisen; produced; त्रिगुणम् (triguṇam) - Possessing the three qualities (sattva, rajas, tamas); द्विजसत्तम (dvijasattama) - O best among the twice-born;]
"Therefore, O best among the twice-born, the insentient (avyakta) has arisen, possessing the three qualities."
इति च।
iti ca।
[इति (iti) - Thus; च (ca) – And, even;]
- stated thus as well.
"विकारोऽव्यक्तजन्म हि"
"vikāro'vyaktajanma hi"
[विकारः (vikāraḥ) - Transformation; modification; अव्यक्तजन्म (avyakta-janma) - Born of the unmanifest; हि (hi) - Indeed; certainly;]
"The distorted transformation (vikāraḥ) is indeed born from the unmanifest, i.e. avyakta."
इति च स्कान्दे।
iti ca skānde।
[इति (iti) - Thus; च (ca) - And; स्कान्दे (skānde) - In the Skanda Purāṇa;]
- stated thus in the Skanda Purāṇa.
पुरि शयनात् पुरुषः जीवः। स च सङ्कर्षणो ब्रह्मा वा। स सर्वदेवान् अधिकृत्य तत्पतिः इति अधिदैवतम्। देवाधिकारस्थः इति वा।
puri śayanāt puruṣaḥ jīvaḥ। sa ca saṅkarṣaṇo brahmā vā। sa sarvadevān adhikr̥tya tatpatiḥ iti adhidaivatam। devādhikārasthaḥ iti vā।
[पुरि (puri) - In the body (city-like structure); शयनात् (śayanāt) - Due to residing; पुरुषः (puruṣaḥ) - The individual soul; जीवः (jīvaḥ) - The living entity; स (sa) - He; च (ca) - And; सङ्कर्षणः (saṅkarṣaṇaḥ) - Saṅkarṣaṇa (a form of Lord Viṣṇu or Baladeva); ब्रह्मा (brahmā) - Or Brahmā; वा (vā) - Or; स (sa) - He; सर्वदेवान् (sarvadevān) - All the deities; अधिकृत्य (adhikṛtya) - Having control over; तत्पतिः (tatpatiḥ) - The lord of that; इति (iti) - Thus; अधिदैवतम् (adhidaivatam) - Is called the principle governing the divine; देव-अधिकारस्थः (deva-adhikārasthaḥ) - One established in the position of ruling over the deities; इति (iti) - Thus; वा (vā) – Or;]
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।
sarvayajña bhoktr̥tvādeḥ adhiyajñaḥ। anyaḥ adhiyajñaḥ agnyādiḥ prasiddhaḥ iti dehe iti viśeṣaṇam।
[सर्व-यज्ञ-भोक्तृत्वात्-एषः (sarva-yajña-bhoktṛtvāt eṣaḥ) - Due to being the enjoyer of all sacrifices, this (He); अधियज्ञः (adhiyajñaḥ) - Is the principle of sacrifice; अन्यः (anyaḥ) - Another; अधियज्ञः (adhiyajñaḥ) - Principle of sacrifice; अग्नि-आदिः (agni-ādiḥ) - Fire, etc.; प्रसिद्धः (prasiddhaḥ) - Well-known; इति (iti) - Thus; देहे (dehe) - In the body; इति (iti) - Thus; विशेषणम् (viśeṣaṇam) - A specific attribute;]
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'।
'bhoktāraṁ yajñatapasām', 'traividyā mām', 'ye'pyanyadevatābhaktāḥ', 'etasya vākṣarasya praśāsane gārgi', 'dadato manuṣyāḥ praśaṁsanti yajamānaṁ devāḥ'।
[भोक्तारं (bhoktāram) - The enjoyer; यज्ञ-तपसाम् (yajña-tapasām) - Of sacrifices and austerities; त्रैविद्या (traividyā) - Those who are versed in the three Vedas; माम् (mām) – Me; ये (ye) - Those who; अपि (api) - Even; अन्य-देवता-भक्ताः (anya-devatā-bhaktāḥ) - Worship other deities; एतस्य (etasya) - Of this; वा (vā) - Or; अक्षरस्य (akṣarasya) - Of the imperishable; प्रशासने (praśāsane) - Under the rule; गार्गि (gārgi) - O Gārgī (addressing the sage); ददतः (dadataḥ) - Of one who gives; मनुष्याः (manuṣyāḥ) - Human beings; प्रशंसन्ति (praśaṁsanti) - Praise; यजमानं (yajamānam) - The sacrificer or donor; देवाः (devāḥ) - The gods;]
"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।
ityādeḥ।
[इति (iti) - Thus; आदेः (ādeḥ) - Of the beginning; of the like; etc;]
- stated thus in other testimonials.
"कुतो ह्यस्य ध्रुवं स्वर्गः कुतो नैःश्रेयसं परम्।"
"kuto hyasya dhruvaṁ svargaḥ kuto naiḥśreyasaṁ param।"
[कुतः (kutaḥ) - How; from where; हि (hi) - Indeed; certainly; अस्य (asya) - For him; of this person; ध्रुवं (dhruvam) - Certain; firm; permanent; स्वर्गः (svargaḥ) - Heaven; कुतः (kutaḥ) - How; from where; नैःश्रेयसम् (naiḥśreyasam) - Ultimate liberation; supreme bliss; परम् (param) - Supreme; highest;]
"How indeed can there be certain (dhruvam) heaven (svargaḥ) for him? How can there be the supreme (param) ultimate liberation (naiḥśreyasam)?"
इत्यादिपरिहाराच्च मोक्षधर्मे।
ityādiparihārācca mokṣadharme।
[इति (iti) - Thus; आदि (ādi) - And similar instances; beginning with this; परिहारात् (parihārāt) - it is resolved; च (ca) - And; मोक्षधर्मे (mokṣadharme) - In the Mokṣa-dharma section (of the Mahābhārata);]
- 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।
bhagavān cet tad bhoktr̥tvādeḥ adhiyajñatvaṁ siddham iti katham ityasya parihāraḥ pr̥thak noktaḥ। sarvaprāṇidehasthaḥ rūpeṇa saḥ adhiyajñaḥ।
[भगवान् (bhagavān) - The Lord; चेत् (cet) - If; तत् (tat) - That; भोक्तृत्वात्-एषः (bhoktṛtvāt eṣaḥ) - Due to being the enjoyer; अधियज्ञत्वं (adhiyajñatvaṁ) - The position of being the principle of sacrifice; सिद्धम् (siddham) - Is established; इति (iti) - Thus; कथम् (katham) - How; इत्यस्य (ityasya) - Of this (question); परिहारः (parihāraḥ) - Refutation; resolution; पृथक् (pṛthak) - Separately; न (na) - Not; उक्तः (uktaḥ) - Said; सर्व-प्राणि-देह-स्थः (sarva-prāṇi-deha-sthaḥ) - Residing in the bodies of all living beings; रूपेण (rūpeṇa) - In the form; सः (saḥ) - He; अधियज्ञः (adhiyajñaḥ) - Is the principle of sacrifice;]
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 -
'atra' iti svadehanivr̥ttyartham। na hi tatra īśvarasya niyantr̥tvaṁ pr̥thagasti। nātroktaṁ brahma bhagavataḥ anyat। 'te brahma' - ityuktvā 'sādhibhūtādhidaivaṁ māṁ sādhiyajñaṁ ca ye viduḥ' - iti parāmarśāt। tasyaiva ca praśnāt। 'sādhi yajñam' iti bhedapratīteḥ tannivr̥ttyartham 'adhiyajño'ham' - ityuktam। 'mām ' iti abhedapratīteḥ 'akṣaram' ityevoktam। āha ca gītākalpe -
[अत्र (atra) - Here; इति (iti) - Thus; स्वदेहनिवृत्त्यर्थम् (svadehanivṛttyartham) - For the exclusion of one's own body (Lord's); न (na) - Not; हि (hi) - Indeed; तत्र (tatra) - There; ईश्वरस्य (īśvarasya) - Of the Lord; नियन्तृत्वं (niyantṛtvaṁ) - Controller-ship; पृथक् (pṛthak) - Separately; अस्ति (asti) - Exists; न (na) - Not; अत्र (atra) - Here; उक्तं (uktaṁ) - Stated; ब्रह्म (brahma) - The Absolute Reality; भगवतः (bhagavataḥ) - Of the Lord; अन्यत् (anyat) - Other than; 'ते (te) - That; ब्रह्म (brahma) - The Absolute Reality; इति (iti) - Thus; उक्त्वा (uktvā) - Having stated; 'साधिभूताधिदैवं (sādhibhūtādhidaivaṁ) - Along with the embodied beings and the presiding deities; माम् (mām) - Me; साधियज्ञं (sādhiyaṅyaṁ) - Along with the sacrificial aspect; च (ca) - And; ये (ye) - Those who; विदुः (viduḥ) - Know; इति (iti) - Thus; परामर्शात् (parāmarśāt) - Due to reference; तस्यैव (tasyaiva) - Of that very (question); च (ca) - And; प्रश्नात् (praśnāt) - Due to the question; साधियज्ञम् (sādhiyaṅyam) - Along with the sacrificial aspect; इति (iti) - Thus; भेदप्रतीतेः (bhedapratīteḥ) - Due to the perception of distinction; तन्निवृत्त्यर्थम् (tannivṛttyartham) - For the cessation of that (distinction); 'अधियज्ञोऽहम्' (adhiyajño'ham) - "I am the Adhiyajña"; इति (iti) - Thus; उक्तम् (uktam) - Stated; 'माम्' (mām) - "Me"; इति (iti) - Thus; अभेदप्रतीतेः (abhedapratīteḥ) - Due to the perception of non-difference; 'अक्षरम्' (akṣaram) - "Imperishable"; इति (iti) - Thus; एव (eva) - Indeed; उक्तम् (uktam) - Stated; आह (āha) - It is said; च (ca) - And; गीताकल्पे (gītākalpe) - In the Gītākalpa;]
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॥"
"dehasthaviṣṇurūpāṇi adhiyajña itīritaḥ। karmeśvarasya sr̥ṣṭyārthaṁ taccāpīcchādyamucyate॥ adhibhūtaṁ jaḍaṁ proktamadhyātmaṁ jīva ucyate। hiraṇyagarbho'dhidaivaṁ devaḥ saṅkarṣaṇo'pi vā॥ brahma nārāyaṇo devaḥ sarvadeveśvareśvaraḥ॥"
[देहस्थ (dehastha) - Residing in the body; विष्णुरूपाणि (viṣṇurūpāṇi) - Forms of Viṣṇu; अधियज्ञ (adhiyajña) - The presiding deity of sacrifice; इति (iti) - Thus; ईरितः (īritaḥ) - Is declared; कर्मेश्वरस्य (karmeśvarasya) - Of the Lord of actions; सृष्ट्यर्थं (sṛṣṭyartham) - For the purpose of creation; तत् (tat) - That; च (ca) - And; अपि (api) - Also; इच्छाद्यम् (icchādyam) - Beginning with desire; उच्यते (ucyate) - Is stated; अधिभूतम् (adhibhūtam) - The principle governing material beings; जडम् (jaḍam) - The inert; प्रोक्तम् (proktam) - Is said; अध्यात्मम् (adhyātmaṁ) - The principle governing the self; जीवः (jīvaḥ) - The individual soul; उच्यते (ucyate) - Is called; हिरण्यगर्भः (hiraṇyagarbhaḥ) - Hiraṇyagarbha; अधिदैवम् (adhidaivam) - The principle governing deities; देवः (devaḥ) - The divine being; सङ्कर्षणः (saṅkarṣaṇaḥ) - Saṅkarṣaṇa; अपि (api) - Also; वा (vā) - Or; ब्रह्म (brahma) - The Absolute Reality; नारायणः (nārāyaṇaḥ) - Nārāyaṇa; देवः (devaḥ) - The divine being; सर्वदेवेश्वरेश्वरः (sarvadeveśvareśvaraḥ) - The Lord of all Lords of gods;]
"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।
iti।
[इति (iti) - Thus;]
- stated thus.
"यथाप्रतीतं वा सर्वमत्र नैव विरुद्ध्यते॥"
"yathāpratītaṁ vā sarvamatra naiva viruddhyate॥"
[यथा (yathā) - As; प्रतीतम् (pratītam) - It is perceived; वा (vā) - Or; सर्वम् (sarvam) - Everything; अत्र (atra) - Here; न (na) - Not; एव (eva) - Indeed; विरुद्ध्यते (viruddhyate) - Is contradicted;]
"Everything here (in this world) is as it is perceived (scientifically), and certainly not contradictory."
इति च।
iti ca।
[इति (iti) - Thus; च (ca) - And;]
-stated thus as well.
स्कान्दे च-
skānde ca -
[स्कान्दे (skānde) - In the Skanda Purana; च (ca) - And;]
And in the Skanda Purana:
"आत्माभिमानाधिकारस्थितमध्यात्ममुच्यते। देहाद्बाह्यं विनाऽतीव बाह्यत्वादधिदैवतम्॥ देवाधिकारगं सर्वं महाभूताधिकारगम्। तत्कारणं तथा कार्यमधिभूतं तदन्तिकात्॥"
"ātmābhimānādhikārasthitamadhyātmamucyate। dehādbāhyaṁ vinā'tīva bāhyatvādadhidaivatam॥ devādhikāragaṁ sarvaṁ mahābhūtādhikāragam। tatkāraṇaṁ tathā kāryamadhibhūtaṁ tadantikāt॥"
[आत्म-अभिमान-अधिकार-स्थितम् (ātma-abhimāna-adhikāra-sthitam) - That which is established in the domain of ownership of attachment to self; अध्यात्मम् (adhyātmam) - The individual self or spirituality; उच्यते (ucyate) - Is called; देहात् (dehāt) - From the body; बाह्यम् (bāhyam) - External; विना (vinā) - Without; अतीव (atīva) - Extremely; बाह्यत्वात् (bāhyatvāt) - Due to externality; अधिदैवतम् (adhidaivatam) - That which pertains to deities; देव-अधिकारगम् (deva-adhikāragam) - That which belongs to the domain of the gods; सर्वम् (sarvam) - All; महाभूत-अधिकारगम् (mahābhūta-adhikāragam) - That which belongs to the domain of the great elements; तत्-कारणम् (tat-kāraṇam) - Its cause; तथा (tathā) - Likewise; कार्यम् (kāryam) - Effect; अधिभूतम् (adhibhūtam) - That which pertains to material existence; तत्-अन्तिकात् (tat-antikāt) - From its proximity (or from it directly);]
"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॥
iti॥
[इति (iti) - Thus;]
-stated thus.
महाकौर्मे च -
mahākaurme ca -
[महाकौर्मे (mahākaurme) - In the great Kūrma Purāṇa; च (ca) - And;]
And in the great Kūrma Purāṇa:
"अध्यात्मं देहपर्यन्तं केवलात्मोपकारकम्। सदेहजीवभूतानि यत्तेषामुपकारकृत्। अधिभूतं तु मायान्तं देवानामधिदैवतम्॥"
"adhyātmaṁ dehaparyantaṁ kevalātmopakārakam। sadehajīvabhūtāni yatteṣāmupakārakr̥t। adhibhūtaṁ tu māyāntaṁ devānāmadhidaivatam॥"
[अध्यात्मम् (adhyātmam) - That which pertains to the self (spirituality or the individual soul); देह-पर्यन्तम् (deha-paryantam) - Limited to the body; केवल-आत्म-उपकारकम् (kevala-ātma-upakārakam) - Exclusively beneficial to the self; स-देह-जीव-भूतानि (sa-deha-jīva-bhūtāni) - The living beings possessing a body; यत् (yat) - That which; तेषाम् (teṣām) - For them; उपकार-कृत् (upakāra-kṛt) - Acts as beneficial (is helpful); अधिभूतम् (adhibhūtam) - That which pertains to material existence; तु (tu) - But; माया-अन्तम् (māyā-antam) - ends the illusion (Māyā); देवानाम् (devānām) - the Lord; अधिदैवतम् (adhidaivatam) - That which pertains to deities;]
"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॥
iti॥4॥
[इति (iti) - Thus;]
- stated thus as well.
