Bhagwad Gita - Post 98

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)!

ADHIBHOOTA

The perishable world is the adhibhuta prapancha. All the world of names and forms, including this body, is perishable. It is under mutation; it is a flux. It is a continuity of a succession of events, and no object in this world can be said to be existing individually or independently even for a second.

Persons like Buddha have highlighted this aspect by saying that the world is like a flowing river, where we cannot touch the same water the next moment. Like a flame that is burning and every minute, every second, there is a new set of atoms of fire rushing forth, the world is not a total indivisibility, but a movement. As a flame is a movement, as water in the river is a movement, the world is a movement. Therefore, it is perishable because when it moves, it is conditioned at every minute into bits of process.

ADHYATMA

The word Adhyatma can be split into Adhi+Atma.

Beyond everything that a human mind can think of, there is

the Supreme, which is being eternal, is also imperishable.  And that Supreme is none other than Brahman. 

The universe  of which all the beings form a part, is a physical manifestation of that Brahman. Since we are a part of this universe, there has to be a component of that Brahman in all of us. 

And that component is Adhyatma.

(When we the drawings have superimposed ourselves on the pure canvas Brahman, it is but natural that in all of us, there has to be Brahman, the part of that pure canvas on which we have superimposed ourselves)

ADHIDAIVA

There is a Supreme adhidaiva who brings everything together into a hierarchy of divine operations, even when the different Gods act. Indra, Varuna, Mitra, Surya, Agni, Devi, Narayana, Vishnu, Siva, Ganesha — all these divinities represent facets of the Supreme Absolute, and they have to be put into a pattern of harmonious action so that one will not do something which would contradict what the other does. Gods do not contradict themselves.

Siva does not contradict what Ganesha does, nor does Ganesha contradict what Narayana does. There is a harmony of principle in the mode of behaviour and action of these Gods. They are all conditioned by a supreme constitution of the Absolute, and that is the adhidaiva.

ADHIYAGNA

Yajna here means the "act of perception, feeling, or thought." As in the Yajna, here also oblations --- the sense-objects --- are poured into the Yajna altar --- the sense-organs --- when the Devata --- the particular faculty in it --- gets propitiated and invoked, and as a blessing from it we gain the "fruit" thereof, viz., the knowledge of the perception. In this Adhiyajna, in the subjective Yajna-act of perception, it is quite evident that the One Vital Factor that dominates the entire activity is the Self, the Principle of Life.

The spirit of sacrifice in human also originates from the Supreme, that is Brahman. Adhiyagna simply means the spirit of sacrifice originating from the Supreme.

Love.