What do the terms karya karana kartrtva adhyatma adhibhuta and adhiyajna in SB 2.5.19 mean?

From Rambhadara Priya Prabhu:

Transcript

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Question from Ramabhadra Piyapuram What do the terms Adibhuta, Adiyajna and Adhyatma referred in the Bhagavatam 2nd Canto 5th Chapter refer to and are they the same as are referred to in the Bhagavad Gita in the 8th Chapter Krishna also used the words over there in the translation the Bhagavatam also uses those words so what do all these terms refer to actually answer first let’s focus on Kare Karana Kartrutve then we will correlate with Adhyatma, Adibhuta, Adiyajna Adhidaiva and then we will see how these words are used in different places so looking at the Bhagavatam firstly there in Bhagavatam 10 point 2.5.19 the verse is Kare Karana Kartrutve Dravya Jnana Kriyashraya Baddhandi Nitya Muktam Mainam Purusham Gunaham so it is said that Kare Karana Kartrutve basically the section is talking about how the soul becomes bound by material nature now the alliteration Kare Karana Kartrutve there is a poetic appeal to it but there can also be the bewilderment that results over there so now to understand it let’s consider Karya Karya simply means action so Karana Kartrutve then the Karya the word which we use over here is in terms of the action whereas normally we use the word Karya in terms of action but here it specifically refers to in terms of the effect of the action so Karya is the instigator of action the cause of action then Karya is the action itself in terms of its consequence and Kartrutve is the agency of the action so for example a person say a thief robs a shop robs a place robs a house or a shop then there is the police who catch put the person who is in jail and then the judge judge who sentence the person and then the person is actually there is a temporary jail and there is a long term jail into which the person is put depending on the kind of crime that the person may have committed so this is the three fold things over there so Kare Karana Kartrutve so now I just said there is three factors of action which you normally classify as Jeeva, Ishwar and Prakriti so Jeeva desires Ishwar sanctions, Prakriti executes that is the normal way in which we analyze this here if we see Krishna uses the word Kare Karana Kartrutve is used as agents of bondage so agents by which the soul becomes bound as the components of the system by which the soul becomes bound in material existence so Krishna also uses it in the same sense in the Bhagavad Gita in 13.21 when he states Kare Karana Kartrutve Heto prakriti vichite Purushya Sukha Dukhana Bhoktrutve heto vichite so there he states Kare Karana Kartrutve is actually referring to the Heto prakriti vichite these are all related with Prakriti and Purushya Sukha Dukhana and the happiness and distress that the soul undergoes they are related with Bhoktrutve heto vichite Bhoktrutve heto vichite they come from the desire to enjoy of the soul so essentially Krishna is referring over here to Kare Karana Kartrutve as things related with Prakriti so now to understand this we can see, we can correlate these three words Kare Karana Kartrutve with the Kartrutva Kartrutva with Adhidaiva Prabhupada uses this word Adhyatma, Adhibhuta and Adhidaiva in his purport but he doesn’t use it that these words don’t come directly in the translation the previous Acharyas talk about these words over there and this is what is being referred to so let’s explain so here Kartrutva refers to the Adhidaiva the agency through which actions are resulting into their effect the Daiva, the Devatas, under the supervision of the Devatas actions produce results so that is what is referred to in Adhidaiva so Adhidaiva is Kartrutva now we are more familiar with these three words Adhyatma, Adhibhuta, Adhidaiva in terms of say we talk about Adhyatma as referring to our body Adhyatmik Klesh Klesh coming from the body and the mind then we refer to Adhibhuta as other living beings so that is broadly speaking the society and social circle around us so there is the bodily circle around us and the social circle around us and then there is the natural, environmental or the cosmic circle around us that is Adhidaiva so this refers to the three circles in one sense which encase and enclose the soul so now the actions and their reactions, the causes and their effects in terms of reactions that linkage is done through the agency of material nature so that agency refers to Adhidaiva so Adhidaiva is here the Kartrutva and then Karya and Karana so Karya is the action now and Karana is the instrument of action or it is the cause, the impeller of action, the senses, the tongue wants to eat something, come on eat it, eat it, eat it, eat it the tongue we could say is part of the gross organ and then the mind is there which also is impelling us, come on eat it, eat it, eat it so the tongue and the mind are the gross organs which pushes towards eating certain things so Karya is, Karya refers to that particular the action Karana is the, so Karya is the effect Karana is the instrument so Karana correlates with Adhyatma so Prabhupada also states that Adhyatma is what conditions the body conditions the soul and make the soul act in particular ways, so the instrument for action are the senses and the mind Manasishtani Indriyani Patisthani Karshati so the Karana refers to the Adhyatma and the Karya that means the action is done in the outer world and it has consequences in the outer world effects which are there they are in the outer world for us so that refers to Adhibhuta so these terms are basically all different ways of analyzing how the soul becomes bound so the soul, we understand philosophically the soul is bound in three circles the bodily circle, the social circle and the natural circle or the ecological circle, so now through the bodily circle the actions happen in the social through the bodily circle the actions are initiated the cause of actions are there it is the body that proposes the mind that proposes, come on do this, enjoy this eat this, touch this, like that the body and the mind propose this so the actions are initiated the causes, the Karana is in the bodily mental circle, so that is the Adhyatma then the sanctioning and the manifesting of those initiated actions within us that happens through the agency of material nature so that is Adhidaiva so the Kartrutva is the Adhidaiva and then the the effect is manifested in consequences in the world so that is the Adhibhuta is the Karya so now this whole subject is Sankhya in itself a very technical system of analysis and we have to be careful that we don’t get too caught up in it but this is the broad framework now if we look at the Bhagavad Gita Krishna uses this in 13.20 but in the 8th chapter when Krishna uses the word Adhyatma, Adhibhuta, Adhidaiva first he introduces those terms quickly in 7th chapter and then he elaborates them also very briefly in the 8th chapter so from that different Acharyas have explained these terms differently and because it’s so brief that often it’s difficult to unpack the precise meaning but let’s see how that works out so Adhibhuta ma one who knows me to be the Adhibhuta one who knows me to be the Adhiyagya and Krishna uses the word Adhyatma prior to that in the previous chapter that is in 7.29 and 13 this is how he uses the words and then in 8.1 Arjuna asks the question Krishna answers them in the next verse so then he uses the same terms he says so this is such a condensed term that what it exactly means is difficult to say so as I said different Acharyas use different meanings Prabhupada also uses a different meaning over there but with respect to this context so the of the soul is determined by Adhyatma so here if we use the word to refer to the nature of the person in terms of the nature that is manifested in this world so then it will refer to the nature that the body and the mind have so the Subhav can be like that so Krishna uses the word Subhav also later in that sense so in 18.60 he says we are all bound by our Subhava he says so in rough sense this particular frame of analysis can apply so the Jiva himself is Aksharam Brahmaparman Jiva is superior is transcendental but its Subhava at this stage at present is determined by Adhyatma is determined by the kind of the body and mind it has body mind complex and then when Krishna uses the word what is he referring to over here so Adhibhuta Adhibhuta what does he say its called Ksharobhava its nature is Kshara to keep changing to keep changing to not be enduring so here Adhibhuta Krishna uses it in a generic sense to refer to in a generic sense to refer to material nature so the word Bhuta is often used in the sense of existence so so so so Jivabhutaha Jivabhutaha so the word Bhutaha is used in terms of existence so Adhibhuta Krishna translates here as referring to that material nature that Bhava which is Kshara which is constantly changing so that can also in the sense we can say that refers to the arena where our actions play out where the effects manifest to the ever changing flickering nature of material nature so we may be wealthy now but we will not stay always wealthy we will be healthy and good looking now but we will not always stay healthy and good looking so things keep changing and that’s how through these this ever changing nature of material nature we get the reactions to our actions so our actions are prompted by Adhyatma the reactions come to us through Adhibhuta through the ever changing nature of material nature and then further there is Purushas cha Adhidaivatam Purushas cha Adhidaivatam Purushas cha Adhidaivatam Adhidaiva what does it refer to here? Purusha so Purusha Krishna uses here to refer to the Purusha in terms of the Virat Purusha the Vishwaroop or it can refer to the Purusha in which the various Devas are manifested now basically the Purusha is a is a envisioned form to conceptualize how God is in how the universe is the body of God and in that sense God is in control of the universe so God is ultimately the agency through whom the reactions come to us so Kartrutva or Adhidaiva which Krishna identifies here with Purusha that refers to actually the the ultimate the agency through which actions produce their effects and the agency through which the soul stays bound in material existence so in this way we can see so all the words Adhibhuta, Adhidaiva, Adiyagya have multiple meanings in the 8th chapter because they are used very tersely and different meanings but from the frame of analysis from the Srimad Bhagavatam and from the 13th chapter we can see how the meanings of Adhyatma, Adhibhuta and Adhidaiva as understood from Bhagavatam are also compatible with as they are explained in the Bhagavad Gita. Thank you.
Hare Krishna.