The physical constitution is the mutable nature, and the inner soul is the presiding deity. I alone am the Lord of all sacrifices here in this body, O best of the embodied. The mutable nature of living beings is Adhibhuta, and the Purusha is Adhidaivata. And, O best among the embodied, Arjuna, in this body, among the deities like Brahma who are part of My body, in this body, among the deities like Brahma who are part of My body, I alone am the Adhiyajna, the foremost to be worshipped in sacrifices, and I am the soul of all. Adhibhuta is the mutable nature. The perishable creation, made of the five great elements—earth, water, fire, air, and space—which is constantly changing and subject to decay, is called Adhibhuta. Whatever is perishable is all Adhibhuta. This body is called Adhibhuta; it becomes a ghost. Purushashchadhidaivatam. That which exists above the deities is Adhidaivatam. By this term, the deities like Brahma and Hiranyagarbha, who exist even above deities like Indra Indra The king of the devs. He resides in Svarg-Lok. Tap to open in glossary → In the first part of this creation, by the resolve of God, Brahmaji manifested first, and he alone creates the entire creation at the beginning of the cycle. Adhiyajno'hamevatra dehe dehabhritam vara. O best among the embodied, I alone am the Adhiyajna in this body. Here, 'atra dehe' (in this body), referring to this human body, implies that it has the capacity to understand and accept God's inspiration, and by acting accordingly, to attain the ultimate truth. This body means existing within. Adhyatma means presiding over the self. Adhiyajna means existing in sacrifice. 'What is in the sacrifice is Me.' That is, the form of God is the form of sacrifice. Anything done addressing God is called a sacrifice. Whatever we do to please God is all called sacrifice, called Adhiyajna. So that reaches God. Just as the offering made in a sacrifice reaches the fire, it reaches whichever deity it was intended for. Similarly, whatever is done addressing God is all Adhiyajna, and it reaches God. Despite the Supreme Soul residing as the indweller in other bodies, those creatures do not have the vision towards that element. Here, God has written 'atra' (here), meaning 'I reside as the indwelling sacrifice in the human body.' One does not need to go anywhere outside to perform a sacrifice. If one does work that pleases the indweller, then their sacrifice has begun. Despite the Supreme Soul residing as the indweller in other bodies, those creatures do not have the capacity to look towards that element. The discrimination that occurs in the human body, the discrimination that is available, is not awake in those other bodies. Therefore, humans, while in this body, must attain that element. This rare attainment should not be allowed to go to waste. In other life forms, there is only the experiencing of past deeds; new karmas are not created. But in this human body, new karmas are also created. And there is also experiencing; both things are there. Animals and birds only have to experience; no new karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → In other life forms, there is only the experiencing of past deeds; new karmas are not created. But in this human body, new karmas are also created. The inspirer of those karmas is the indwelling God. God inspires actions according to the nature of humans. If there is attachment and aversion in one's nature, then whether to be controlled by that attachment and aversion or not is in the hands of the human. This is discussed much more in the Shri Bhashya. God has given independence to the jiva to perform actions. And God is the giver of the fruits of actions. Who is the ultimate doer and undoer? God is. Then where does the independence of the jiva remain in that? That is, in the first action, God gives independence to the jiva. If one wants to make a resolve, God does not stop them in that. Even a sinful person can make a resolve for merit. A sinful person. So in that, no matter how terrible their actions are, and even if they are tamasic actions, they can still go on the path of God. That is, in the first action, the first resolve, there is no bondage of karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → Then once they resolve and begin, then God brings the bondage of karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → No, no, it does apply. Even if one is ignorant, karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → To whom? They do not have discrimination, but God has given it, hasn't He? They did not use it. They do not use it, but God has given it to them. And for example, if someone is a mad mad Arrogance. Tap to open in glossary → Has God not given them discrimination? He has given it. What can I do? Huh? A mad mad Arrogance. Tap to open in glossary → mad mad Arrogance. Tap to open in glossary → By performing actions in the past, they have destroyed their own discrimination. Otherwise, God has indeed given it to them. It is not that God has not given anything. So they must use it. And if they use it, it increases. And if they do not use it, it decreases. It is like that. All these scientists now say that humans had a tail. But because they did not use it, it wore away. The monkey's remained. So theirs wore away. If you do not use it, it wears away. Like that. If one does not use such discrimination, and does not think about why God has given this human body, then it wears away. And if they think, then they keep getting new insights and new discrimination keeps awakening. What is the meaning of one's discrimination wearing away and discrimination becoming fresh? What is the use in that? One must think. One must think every day. Why was the human body given? Why did we take the initiation? One must think about this every day. Then their discrimination becomes extremely sharp. And thinking every day, if they never think at all, never think after taking initiation, and only think at the very end when dying, 'Oh, this all went wrong,' then it is of no use. AI translation of the Gujarati transcript above, produced in the same pass that transcribed the audio, one English segment per Gujarati segment. Devotional and technical terms with no precise English equivalent (kirtan, satsang, vasana, samskara, and similar) are kept as their plain transliteration rather than force-translated. Not human-proofread., AI-translated, unverified · Source details