Verse 1
Arjuna Uvaacha:
Kim tadbrahma kim adhyaatmam
Kim karma purushottama;
Adhibhootam cha kim proktam
Adhidaivam kimuchyate.
Arjuna said:
What is that Brahman? What is Adhyatma? What
is action, O best among men? What is declared to be Adhibhuta? And what is
Adhidaiva said to be?
Verse 2
Adhiyajnah katham ko’tra
Dehe’smin madhusoodana;
Prayaanakaale cha katham
Jneyo’si niyataatmabhih.
Who and how is Adhiyajna here in this body, O
destroyer of Madhu (Krishna)? And how, at the time of death, art Thou to be
known by the self-controlled one?
Verse 3
Sri Bhagawan Uvaacha:
Aksharam brahma paramam Swabhaavo’dhyaatmamuchyate;
Bhootabhaavodbhavakaro
Visargah karmasamjnitah.
The Blessed Lord said:
Brahman is the Imperishable, the Supreme; His
essential nature is called Self-knowledge; the offering (to the gods) which
causes existence and manifestation of beings and which also sustains them is
called action.
Verse 4
Adhibhootam ksharo bhaavah
Purushashcha adhi daivatam;
Adhiyajno’hamevaatra
Dehe dehabhritaam vara.
Adhibhuta (knowledge of the elements)
pertains to My perishable Nature, and the Purusha or soul is the Adhidaiva; I
alone am the Adhiyajna here in this body, O best among the embodied (men)!
Now, Sri Krishna takes over and starts
answering to Arjuna’s questions on who / what is,
-
Brahman
-
Adhyatma
-
Adhibhuta
-
Adhidaiva
and
-
Adhiyagna
BRAHMAN
IMPERISHABLE IS THE SUPREME BRAHMAN - The
term Brahman indicates the one changeless and imperishable subjective Essence
behind the phenomenal world. It becomes the Self, the Conscious Principle which
illumines the body, mind and intellect from birth to death in all births.
It exists everywhere, and yet it appears to
be nowhere. It exists everywhere and, therefore, everything lives and exists.
It appears to be existing nowhere because it is not the object of the
perception of anybody’s sense organs. Inasmuch as the world is an object and
the Absolute Brahman is not an object, the world appears to exist and the
Absolute does not appear to exist anywhere at all.
