After declaring "I am the Sath-Chith-Ananda, the Sathya-Nithya-entity," "I am unaffected by death, decline or destruction," Krishna made the devastating admission that He was the temporary, transitional, destructible Deha also! This was the cause of all this confusion in Arjuna's brain! Anyone would be confounded by doubt at these conflicting statements. Krishna laughed as He saw Arjuna's plight.

Still, since He had no intention of causing delay, and since He knew the source of Arjuna's dilemma, Krishna immediately set about resolving the doubt. "Arjuna! Why do you feel lost? You are confounded because I said I am the short-lived Deha too, is it? Common folk will be shocked on hearing this. Their reaction will be to reject the idea, for it is difficult to reconcile the two. This Deha, which is temporary, transitional, and transient, has affinity with Me; for I am the base from which it springs. Without Me, the Deha or body can never be. This will become clear to you, on a resume of its origin. Listen to the story of the origins of the body, which clarifies the mystery. The body is primarily indebted for its emergence to the food (Anna) that the parents consume, is it not? Where did that Anna come from? From the earth-element: the grains and other materials which grew on the earth. And the earth? The Prithvi-element? It evolved from Jalatathwam, the Water-element. Tracing back, we find that the Jalatathwam emerged from Agni or the fire-element, the Agni from Vayu, the Vayu from Aakaasa and the Aakaasa from the Maya of Godhead! That Maya is merely My apparel."

"My apparel, which I willed and folded around Me became Aakaasa, the Aakaasa got transformed into Vaayu, the Vaayu changed into Agni, the Agni into Jala, the Jala became Prithvi or earth, the Earth grew grains of food, the food developed into the body! So, it is clear, is it not, that the Deha too is Myself? Why doubt this?"

"Therefore, I am Adhibhutham also, as much as I am as I said before, Brahmam, Aadhyaathmam and Karma. The cause if the same as the effect; I am the primal cause and so I am all these effects also. I am the Paramatma; the rest are all Adhidaivam. In every physical citadel or body, the divine personality named Hiranyagarbha is immanent. Just as a man is served by his senses, the Hiranyagarbha is served by the Adhidaivas."

"You might wonder what the role of these Adhidaivas is! They are deities that serve the divine purpose; that is to say, the eye is illumined by Surya, the ear by the deities of the quarters, and Indra motivates the hand; these and other presiding deities are the senses of Hiranyagarbha. However great a Sadhaka might be, whatever eminence he might have reached, he can attain the highest only through Hiranyagarbha. Hiranyagarbha is indeed Godhead; there is no distinction between the two. Is this clear, Arjuna? I am as much Adhidaivam as I am Adhibutham; as much as these two I am Brahmam, Aadhyaathmam and Karma. They are all fully divine."