Bhagavad Gita Chapter 8, Verse 4

English Translation

The which exists in the physical plane is the mutable entity, and what exists in the divine plane is the Person. O best among the embodied beings, I Myself am the entity that exists in the sacrifice in this body.

Detailed Commentary

।।8.4।। Explanation -- 'Adhibhūtam kṣaro bhāvaḥ' signifies that the creation consisting of these Panchamahābhūtas – earth, water, fire, air, and space – is ever-changing and perishable; this is what is called Adhibhūtam. In 'Puruṣaśca Adhidaivatam', 'Adhidaiva' indicates Hiranyagarbha Brahmā. At the beginning of creation, Brahmā manifests from the Lord's resolve and brings forth the universe. In 'Adhiyajño'hamevātra dehe dehabhṛtāṁ vara', Arjuna, 'O best among embodied beings', I Myself am present in this body as Adhiyajña, meaning I am the indwelling Self (Antaryāmī). The Lord has stated, 'I reside in the heart.' In other species (yonis), only the fruits of past actions are experienced; new actions are not formed. But in the human body, new actions are also performed. The Lord is the inspirer of these actions. Where a person acts without attachment or aversion (rāga-dveṣa), actions are pure and free from bondage. Forbidden actions (niṣiddha karmas) cannot occur through the Lord's inspiration. Śruti and Smṛti are the Lord's commands; therefore, they cannot inspire actions contrary to them. Forbidden actions arise when one is enslaved by desires (kāmanā). When one is free from desires, natural actions occur, which are called Svabhāvaniyāta (actions ordained by one's nature). For Arjuna, the meaning of 'Dehabhṛtāṁ vara' is that it is essential to know that Paramātmā (the Supreme Self) resides in the body. To understand the elements of creation, the example of water is given. Water appears different as steam, clouds, drops, or hail, but it is one. Similarly, Paramātmā also appears in various forms but is one. This has been explained in the form of 'Vāsudevaḥ Sarvam' (All is Vāsudeva). Both Sat (existence) and Asat (non-existence) are Paramātmā – 'Sadasaccāham' (I am both Sat and Asat). Paramātmā can be called neither Sat nor Asat – 'Na sattannāsaduśyate' (It is said to be neither Sat nor Asat). The senses (indriyas), mind, and intellect cannot grasp Paramātmā, but they can merge into It. Discrimination (Viveka) and faith (Śraddhā) determine the natural inclination of a spiritual seeker (sādhaka). A seeker primarily guided by Viveka attains Īśvara (the Lord) in His Nirguṇa (formless) aspect, and one primarily guided by Śraddhā attains Him in His Saguṇa (with form) aspect. Through both methods, the all-conscious Reality (Chinmaya Tattva) is attained. Connection -- In the second verse, Arjuna's seventh question was how one comes to know You at the time of death. The Lord will answer this in the next verse.