Cluster 0108 — BG 3.10 (सहयज्ञाः प्रजाः सृष्ट्वा — The Prajāpati's Original Yajña-Ordinance)

BG-3.10

The previous cluster (0107, BG-3.9) made the doctrinal collapse: svadharma-anuṣṭhāna IS nitya-yajña. The action you have been told to do (BG-3.8) is, structurally, the yajña. That cluster opened position 3 (yajña) of the karma-yoga-arc.

This cluster (0108, BG-3.10) supplies the creation-mythology backstory for that collapse. Why is svadharma = yajña? Because Prajāpati instituted them together. He did not create beings and then later think to give them yajña as an add-on. He created beings with-yajña — saha-yajñāḥ prajāḥ — and the very thing each of you can do, your station-keyed action, is the yajña-instrument he gave you for thriving.

Jñāneśvar unfolds the Sanskrit śloka into nine ovis (3.86–3.94) that have a clear three-part architecture:

3.86–3.87 — The creation-scene. Beings were created along-with nitya-yajña (नित्ययागसहितें). But — and this is the Dnyāneśvarī's interpretive gem — the creatures did not know it (नेणतीचि तियें यज्ञातें) because the yajña was सूक्ष्म (subtle, latent). So they asked their cosmic father: what is our resource here? (देवा काय आश्रयो एथ आम्हां).

3.88 — Prajāpati's reply. Your own varṇa-keyed svadharma — that very thing — is the yajña I instituted in you. Worship it; your wishes will be fulfilled of themselves.

3.89–3.94 — The fencing and the promise. Three via-negativa ovis fence off alternative paths (no vratas, no tapas, no tīrthas; no yoga-sādhanā, no mantra-yantra; no devatāntara-worship). The single positive instruction: practice the svadharma-yajña, exclusively, like a pativrata. And the closing promise: this very svadharma is kāmadhenu — the wish-fulfilling cow.

Stage-thread. The whole cluster sits at karma-yoga-arc position 3 (yajña), continuing the entry opened at cluster 0107. The arc now reads cleanly: niṣkāma-karma (2.264, cluster 0074) → svadharma (3.78, cluster 0106) → yajña (3.81 onward, clusters 0107–0108+) → jnana-yoga-emergence (later in adhyāya 3 and into 4).

Doctrinal stake. The cluster's structural claim — that svadharma is both the mokṣa-vehicle (cluster 0106) AND the wish-fulfilling resource (cluster 0108) — closes a temptation. The disciple might worry: if I act without grasping fruits, will my needs be met? The answer: Prajāpati instituted the svadharma-yajña precisely as iṣṭa-kāma-dhuk — the wish-yielding cow. There is no tradeoff between renunciation-of-grasping and provision-of-needs. The yajña-mode supplies both.

Ovi 3.86

Original (Marathi): तैं नित्ययागसहितें । सृजिलीं भूतें समस्तें । परी नेणतीचि तियें यज्ञातें । सूक्ष्म म्हणौनि ॥८६॥ Voice: krishna-to-arjuna (continues the cluster-0107 frame of Kṛṣṇa narrating the cosmological backstory to Arjuna; the तैं ("at that time") opens the embedded creation-narrative)

Word-by-word gloss

Marathi	Meaning
तैं	at that [primordial] time
नित्ययागसहितें	along-with the perpetual-yajña (saha-yajñāḥ)
सृजिलीं भूतें समस्तें	all beings were created
परी	but
नेणतीचि तियें यज्ञातें	those [beings] did not know that yajña
सूक्ष्म म्हणौनि	because [it was] subtle / latent

Literal translation

English: "At that [primordial] time, all beings were created together-with the perpetual-yajña. But they did not know that yajña, because it was subtle/latent."

मराठी (आधुनिक): "त्या वेळी सर्व भूते नित्य-यज्ञासह निर्माण केली गेली. पण ते यज्ञ सूक्ष्म असल्यामुळे त्या भूतांना तो ज्ञात नव्हता."

This is a verbatim Marathi rendering of sahayajñāḥ prajāḥ sṛṣṭvā from the Sanskrit half-line, plus an interpretive gem Jñāneśvar adds: परी नेणतीचि तियें यज्ञातें । सूक्ष्म म्हणौनि — but they did not know the yajña, because it was subtle. The Sanskrit śloka does not say this. Jñāneśvar inserts it to set up the very next ovi — the creatures' question to Brahmā — and to do a piece of theological work: the yajña was there from the moment of creation, woven into the very fabric of being-created, but it was not evident to the creatures themselves. They had it, but did not see they had it. This is what makes the Prajāpati's later instruction possible and necessary.

Metaphor-unfold

No extended metaphor in this ovi. (The सूक्ष्म-vs.-स्थूल register is operating implicitly, but the ovi does not develop it as an image.)

Nāth-yogic layer

No Nāth-yogic referent in this ovi. (The Marathi सूक्ष्म is in its general philosophical sense — subtle, latent — not in the Nāth-tantric sense of sūkṣma-śarīra or sūkṣma-prāṇa. Adhyāya 3 register.)

Cross-references

Internal: developed-further from cluster 0107 (3.81–3.85). 0107 named svadharma = nitya-yajña. 3.86 grounds that equation in cosmology: this very nitya-yajña was woven into beings at creation.
Tukaram parallel: (empty — Tukaram's cosmology does not include the Prajāpati-yajña creation-myth in this form. His creation-references are typically Viṣṇu/Pāṇḍuranga-centric, not Prajāpati-saha-yajñāḥ. Skipping rather than over-claiming.)
Source citation: Bhagavad Gītā 3.10a — direct-paraphrase. सहयज्ञाः प्रजाः सृष्ट्वा ⇒ नित्ययागसहितें सृजिलीं भूतें समस्तें. Verbatim. The interpretive insertion (नेणतीचि because सूक्ष्म) is Jñāneśvar's own bridging detail to set up the next ovi.

Modern application

When you have already been doing the work of your station for years — the parenting, the small kindnesses, the careful labor — and someone tells you "you don't have a spiritual practice." You do; you did not know what you had. The cluster says: the work itself was the yajña. Subtle, so you missed it.
When you have been searching for a "real" practice that you can identify — labeled, ritualized, named — and the ovi suggests that the practice was already operating in your station-keyed action; it just had no name on it because it was subtle (सूक्ष्म).
When you have inherited a tradition without instruction — a cultural duty, a family obligation, a profession you fell into — and have been wondering whether such inherited svadharma counts. The cluster: it was put there at the start, woven into the fabric. Subtle, so you can miss it. But it is the yajña.

Sādhanā

Today, name three things you are already doing — small, station-keyed, ordinary — that have been operating as practice without you having named them as such. Do not start a "new" practice. Just notice what was already there. The cluster's claim is that this is what you have, this is what you were given.

Arc

The creatures' not-knowing now becomes the dramatic occasion: in 3.87 they ask Brahmā for help — what is our resource here?

Ovi 3.87

Original (Marathi): ते वेळीं प्रजीं विनविला ब्रह्मा । देवा काय आश्रयो एथ आम्हां । तंव म्हणे तो कमळजन्मा । भूतांप्रति ॥८७॥ Voice: krishna-to-arjuna (Kṛṣṇa continues the embedded narration to Arjuna; the inner speech देवा काय आश्रयो एथ आम्हां is the creatures' quoted address to Brahmā, framed by Kṛṣṇa)

Word-by-word gloss

Marathi	Meaning
ते वेळीं	at that time
प्रजीं विनविला ब्रह्मा	the beings supplicated Brahmā
देवा काय आश्रयो एथ आम्हां	"O Lord, what is our resource here?"
तंव म्हणे	thereupon he says
तो कमळजन्मा	he, the lotus-born one (Brahmā)
भूतांप्रति	to the beings

Literal translation

English: "At that time the beings supplicated Brahmā: 'O Lord, what is our resource here?' Then the lotus-born one says to the beings:"

मराठी (आधुनिक): "त्या वेळी सर्व भूतांनी ब्रह्म्याची प्रार्थना केली — 'हे देवा, इथे आमचा आश्रय काय आहे?' तेव्हा तो कमलजन्मा (ब्रह्मदेव) भूतांना म्हणतो—"

The ovi stages a primordial scene of perplexity: the creatures are made, they look around, and they ask their maker — what resource have you given us? The question is honest. It is not "give us more" — it is "what is it we have?" The epithet for Brahmā — कमळजन्मा (the lotus-born) — links this Prajāpati to the standard Vaiṣṇava cosmology (Brahmā emerges from the lotus on Viṣṇu's navel) and lets the Dnyāneśvarī continue to honor the Vaiṣṇava-Vārkarī frame even while teaching Sanskrit-tradition yajña doctrine. The address is देवा — straightforward devotional vocative.

Metaphor-unfold

No extended metaphor in this ovi. (The कमळजन्मा-epithet is iconographic shorthand, not an unfolded image.)

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: (empty — the staging-ovi for 3.88, where Brahmā's actual reply comes.)
Tukaram parallel: (empty — Tukaram's "what is our resource" prayers (e.g., 2742's yātī-hīna refuge-prayer, 2425's tūm-chi-mājhā litany) are direct bhakta-to-Iṣṭa-deva petitions; the cosmological-creation-scene framing of 3.87 doesn't have a Tukaram structural counterpart. Skip rather than force.)
Source citation: (empty — the Sanskrit BG-3.10 has no explicit "creatures ask Brahmā" beat; this is Jñāneśvar's narrative insertion to motivate the Prajāpati's reply in 3.88. Worth noting interpretively but not citing.)

Modern application

When you are newly responsible for something — a new role, a new child, a new community — and you find yourself asking, more honestly than you might be willing to say aloud: what is my actual resource here? The ovi gives you the question. The next ovi will give you the answer.
When you have been in a station for some time and have lost track of what your actual instrument is. The ovi is permission to ask the perplexity-question.
When you are tempted to skip past the question-of-resource and instead acquire — courses, certifications, accessories — without first asking what you already have. The ovi says: ask first. Brahmā has an answer.

Sādhanā

Today, ask the question of the ovi, exactly: what is my resource here? Write the question at the top of a page. Do not answer it for at least three hours. Just hold the question. Notice what arises, and notice what is already there in your station — what was given at the start, perhaps subtly. Tomorrow you can answer it.

Arc

The creatures' question now elicits the Prajāpati's reply in 3.88 — the doctrinal heart of the cluster.

Ovi 3.88

Original (Marathi): तुम्हां वर्णविशेषवशें । आम्हीं हा स्वधर्मुचि विहिला असे । यातें उपासा मग आपैसे । पुरती काम ॥८८॥ Voice: krishna-to-arjuna (the second-person तुम्हां is, inside the embedded story, Brahmā addressing the creatures; but the outer voice of the whole narration to Arjuna is Kṛṣṇa's. The voice attribution rests on the outer frame.)

Word-by-word gloss

Marathi	Meaning
तुम्हां	to you (plural; the creatures)
वर्णविशेषवशें	according to varṇa-distinction (station-keyed)
आम्हीं	I/We (royal/divine plural)
हा स्वधर्मुचि	this very svadharma
विहिला असे	has been ordained / instituted
यातें उपासा	worship this [svadharma]
मग आपैसे	then, of themselves / spontaneously
पुरती काम	desires will be fulfilled

Literal translation

English: "'For you, according to your varṇa-distinction, I have ordained this very svadharma. Worship this, and then your desires will be fulfilled of themselves.'"

मराठी (आधुनिक): "'तुम्हाला तुमच्या वर्णानुसार मीच हा स्वधर्म नियुक्त केला आहे. त्याची उपासना करा, मग तुमची इच्छा-इच्छा आपोआप पूर्ण होईल.'"

This is the doctrinal heart of the cluster, and one of the most consequential single ovis in adhyāya 3. Three things to mark.

(1) The varṇa-clause. तुम्हां वर्णविशेषवशें — to you, according to your varṇa-distinction. The Dnyāneśvarī inherits the Sanskrit Gītā's varṇa-cosmology (BG 4.13 will say it explicitly: cātur-varṇyam mayā sṛṣṭam). In the 13th-century Marathi context, varṇa-keyed svadharma is the operative frame for how station-prescribed action is understood. A modern reader needs to hold both readings simultaneously: (a) the historical varṇa-frame, which is what the text literally says; (b) the deeper structural claim that what the cosmos has handed you — your station, your training, your obligations, your capacities, your present-situation — is the very svadharma-instrument you are to use. The structural claim survives readings of the historical-frame that have moved beyond birth-varṇa.

(2) स्वधर्मुचि — this very svadharma — with the emphatic -ची particle. Not a path among paths; this very one, the one you already have. The reply is precisely a refusal to give the creatures anything other than what they already have. The resource was there from the start; the Prajāpati names it.

(3) आपैसे पुरती काम — of themselves, desires will be fulfilled. This is the Marathi rendering of the Sanskrit iṣṭa-kāma-dhuk of BG-3.10's second hemistich, which 3.94 will close with the kāmadhenu-image. Note आपैसे — of themselves, spontaneously, without your additionally grasping. The promise is that the grasping is what blocks fulfillment; the svadharma-mode unblocks it.

Metaphor-unfold

No extended metaphor in this ovi. (The kāmadhenu-image will be unfolded explicitly at 3.94; here it is anticipated by the abstract clause आपैसे पुरती काम but not yet imagistically rendered.)

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: developed-further from 3.80 (cluster 0106). 3.80 said svadharma-anuṣṭhāna IS the mokṣa-vehicle. 3.88 supplies the cosmic warrant: Prajāpati himself instituted this — your svadharma is the very iṣṭa-kāmadhuk he gave you at creation. The svadharma-as-vehicle of 0106 is now grounded in creation-mythology.
Tukaram parallel: abhang 2854 — doctrinal-twin. Tukaram 2854 (canonical gṛhastha-dharma 5-verse) lays out station-keyed dharma — uttama-vehavāra, paranārī-as-sisters, bhūta-dayā, etc. — culminating in parama-pada by balā-of-vairāgya. Substantively the same doctrine 3.88 is staging: your station-keyed action is itself the soteriological resource. Already established as the canonical Tukaram counterpart at clusters 0074 and 0106; surfaces here because 3.88 is its Bhagavad Gītā doctrinal anchor.
Source citations:
Bhagavad Gītā 3.10b — direct-paraphrase. anena prasaviṣyadhvam + eṣa vo'stv iṣṭa-kāma-dhuk ⇒ यातें उपासा मग आपैसे पुरती काम. Verbatim doctrinal rendering.
Bhagavad Gītā 4.13 — echo. cātur-varṇyam mayā sṛṣṭam — adhyāya 4 will make the same varṇa-keyed-station-as-divinely-instituted claim. 3.88's तुम्हां वर्णविशेषवशें आम्हीं हा स्वधर्मुचि विहिला असे foreshadows the chapter-4 formulation.

Modern application

When you are newly responsible for a team, a child, or a parent's care, and the question of "what is my resource" presents itself — the ovi's answer is structural: the very station you have been placed in has its own keyed svadharma. The skills your training has shaped, the obligations your station has handed you, the capacities you have. That is the resource. You will not be given a second one.
When you have been comparing your spiritual situation to someone else's — they have time for sādhanā, you don't; they have a teacher, you don't; they have community, you don't — and the ovi reframes: each station has its own varṇa-keyed (station-keyed) svadharma. The resource is keyed to where you are, not where they are. Comparing across stations is a category mistake.
When you have been waiting to feel "ready" before starting practice — when the kids are older, the work is settled, the savings are in — and the ovi cuts off the waiting: the svadharma is already instituted in your present station. The waiting is not a feature of the path; it is a delay.

Sādhanā

Today, name (write down, or speak aloud) the station you are actually in — not the one you wish you were in or the one you used to be in. Then name the svadharma-instruments that station has placed in your hands — three of them, concretely. Treat this list, this hour, as the answer to "what is my resource here." Do not look for a second resource today.

Arc

Having named the svadharma as the Prajāpati-instituted yajña, the next three ovis (3.89–3.91) fence off all the alternative paths the creatures might be tempted to substitute.

Ovi 3.89

Original (Marathi): तुम्हीं व्रतें नियमु न करावे । शरीरातें न पीडावें । दुरी केंही न वचावें । तीर्थासी गा ॥८९॥ Voice: krishna-to-arjuna (inner: Prajāpati to creatures; outer narration: Kṛṣṇa to Arjuna. The गा is the affectionate Marathi address-particle.)

Word-by-word gloss

Marathi	Meaning
तुम्हीं	you (plural)
व्रतें नियमु न करावे	do not perform vratas and niyamas (vows and observances)
शरीरातें न पीडावें	do not afflict the body
दुरी केंही न वचावें	do not go anywhere far
तीर्थासी गा	to tīrtha (pilgrimage-site), [child / O one]

Literal translation

English: "'You shall not perform vows and observances; shall not afflict the body; shall not go anywhere far to tīrthas, [child].'"

मराठी (आधुनिक): "'तुम्ही व्रते-नियम करू नका, शरीराला पीडा देऊ नका, दूर तीर्थयात्रांना जाऊ नका.'"

This is the first of three consecutive via-negativa ovis (3.89–3.91) in which the Prajāpati fences off the standard religious alternatives. The triple here — vratas, tapas, tīrthas — covers (a) ritual-observances (special-vow practices, fasting-days, etc.), (b) bodily austerities (the standard tapas-techniques), and (c) pilgrimage (going to a sacred-place to acquire what is missing here). Each of these has, by Jñāneśvar's 13th-century Maharashtrian setting, a thriving religious-economy around it. The cosmic Prajāpati negates all three at the start.

The structural point: not that vratas, tapas, tīrthas are bad in themselves (the Dnyāneśvarī elsewhere honors them in their proper register). The point is that they are not the Prajāpati-instituted yajña. Reaching for them as a substitute for the svadharma-yajña is a category mistake — it is asking for a different resource when the Prajāpati already named the one you have.

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. (शरीरातें न पीडावें — "do not afflict the body" — is general anti-tapas, not specifically anti-haṭha-yogic. The Marathi register is doctrinal Gītā karma-yoga.)

Cross-references

Internal: (empty — this is the first of the via-negativa triple; the positive instruction will land at 3.91's तुम्हीं स्वधर्मयज्ञीं यजावें.)
Tukaram parallel: abhang 2471 — thematic-resonance. Tukaram 2471 (vṛkṣa-vallī eco-bhakti) shares the impulse: the spiritual resource is in-place (trees-vines our kinsmen, the householder forest itself) not at a separate tīrtha. The image is different but the doctrinal move — your own location IS the path — matches 3.89's दुरी केंही न वचावें तीर्थासी गा.
Source citation: (empty — the via-negativa is the Dnyāneśvarī's interpretive expansion of iṣṭa-kāma-dhuk's implication that no other resource is needed; the Sanskrit śloka does not itself contain the explicit triple-negation. Worth noting as interpretive insertion.)

Modern application

When the religious-marketplace is offering you a 21-day silent retreat, a stricter fasting-regimen, or a pilgrimage to a famous teacher's town — and you have been considering them as ways to compensate for what feels missing in your station-keyed life. The ovi's via-negativa: the Prajāpati's instruction was that the resource is here, not there.
When you have been afflicting the body (overtraining, undereating, sleep-cutting in the name of discipline) and considering this an acceleration of practice. The ovi: the Prajāpati expressly said शरीरातें न पीडावें — do not afflict the body. The route is svadharma, not tapas.
When you have been waiting for the right tīrtha-trip (Vārāṇasī, Tiruvaṇṇāmalai, the next vipassanā center) to inaugurate a "real" practice — and the ovi disrupts the waiting: the practice was instituted at your creation, in your station. The tīrtha-trip is not what was missing.

Sādhanā

Today, identify one religious-marketplace accessory you have been considering acquiring (a retreat, a course, a pilgrimage, a stricter discipline). Sit with the ovi's via-negativa for ten minutes. The exercise is not "give it up forever" — it is "name plainly what you were hoping the accessory would do, and then ask: is the svadharma-yajña I have here capable of doing the same thing?" Notice the answer.

Arc

Having fenced off the lay-religious triple (vrata, tapas, tīrtha), the next ovi (3.90) fences off the yogic-technical accessories (yoga-sādhanā, mantra, yantra).

Ovi 3.90

Original (Marathi): योगादिकें साधनें । साकांक्ष आराधनें । मंत्रयंत्रविधानें । झणीं करा ॥९०॥ Voice: krishna-to-arjuna (continues the Prajāpati-reply embedded in Kṛṣṇa's narration; the imperative झणीं करा — "do NOT do!" — is the sharpest polemical-prohibition in the cluster)

Word-by-word gloss

Marathi	Meaning
योगादिकें साधनें	yoga and other [such] sādhanās
साकांक्ष आराधनें	desire-laden (sa-ākānkṣa) worships
मंत्रयंत्रविधानें	mantra-yantra-vidhāna (mantra-and-diagram-prescriptions)
झणीं करा	do not (emphatically) perform / on no account do

Literal translation

English: "'Yoga and the like as sādhanās; desire-laden worships; mantra-yantra-prescriptions — on no account perform [these as your yajña].'"

मराठी (आधुनिक): "'योगादी साधने, फलाशेसहित आराधना, मंत्र-यंत्र-विधी — हे तर मुळीच करू नका.'"

This is the cluster's sharpest polemical line — झणीं करा is an emphatic Old-Marathi prohibition (≈ "absolutely do not"). Three things to mark.

(1) The naming of three accessories. (a) योगादिकें साधनें — yoga and other (such) sādhanās. Not yoga-as-being-yoked (which is what BG-2.48 told Arjuna to be), but yoga-as-technique-of-attainment, the kind that the Yogasūtra and the various technical-yoga traditions develop. (b) साकांक्ष आराधनें — sa-ākānkṣa worship, i.e., worship done with explicit desire-for-result. Note this is the diagnostic specifying which kind of worship is being fenced out — not all worship, but desire-laden worship. (c) मंत्रयंत्रविधानें — mantra-yantra-vidhi, the tantric-ritual category of mantra-recitation-and-diagram-construction prescriptions.

(2) Why the Nāth-siddha Jñāneśvar fences yoga-sādhanā out here. Jñāneśvar is himself a Nāth-siddha and elsewhere in the Dnyāneśvarī (esp. adhyāya 6, kuṇḍalinī-yoga-of-adhyāya-6) honors yoga-techniques. The fencing here is register-specific: in the Bhagavad Gītā's karma-yoga register (adhyāya 3), the path is svadharma-yajña, not yoga-sādhanā. Each register has its own integrity. Jñāneśvar respects the karma-yoga register here without folding-in his Nāth-affinity.

(3) झणीं करा. The intensity is striking. Not "you may add these if you wish"; not "these are secondary." झणीं = on no account, by no means, absolutely not. The Prajāpati's instruction is single-pointed: the svadharma-yajña, and not these as substitutes.

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi — and this is an instance where the absence is itself doctrinally important. The Marathi here names yoga-sādhanā and mantra-yantra-vidhi (which are typically Nāth-tantric vocabulary), but it names them in the via-negativa register: the Prajāpati's original instruction excluded these as accessories to the svadharma-yajña. The Nāth-siddha Jñāneśvar is speaking the Bhagavad Gītā's karma-yoga register, not his own Nāth-teaching register. The careful reader should hold this register-distinction throughout adhyāya 3; the embedded Nāth-teaching emerges only in adhyāya 6 and later.

Cross-references

Internal: (empty — fencing-ovi within the via-negativa triple; the positive direction comes at 3.91.)
Tukaram parallel: abhang 2657 — thematic-resonance. Tukaram 2657 (canonical yoga-vs-bhakti 5-verse): yoga-asādhya for everyone, bhakti = bowing-to-jīva-jantu-bhūta. Same anti-yoga-sādhana sentiment as 3.90, anchored in accessibility. Tukaram routes the alternative through Name-bhakti; Jñāneśvar here routes it through svadharma — destination-shared, mechanism-different. (Worth flagging as a cross-corpus tension to surface in the eventual graph: same diagnostic of yoga-sādhanā as wrong-instrument, different prescribed-replacement.)
Source citation: Bhagavad Gītā 6.46 — echo. tapasvibhyo'dhiko yogī jñānibhyo'pi mato'dhikaḥ — adhyāya 6 will privilege the yogī. But here in adhyāya 3 the yoga-sādhanā is fenced off from the Prajāpati-instituted svadharma-yajña: the register is different. The two stances need to be held together at the level of the whole Gītā — adhyāya 6 honors yoga-as-being-yoked (and the technical sādhanā as legitimate path), adhyāya 3 fences off yoga-as-technical-accessory-to-svadharma. Both true in their register.

Modern application

When you have been considering whether to add a kuṇḍalinī-yoga course, a mantra-initiation, or a vipassanā retreat as an addition to a station-keyed life that is already, in fact, doing the karma-yoga work. The ovi: in this register, the addition is fenced off. (Whether to take them up in a separate register is a separate question; the karma-yoga register itself does not need them.)
When you have been performing a worship that you can name as साकांक्ष — desire-laden, with a specific outcome you are hoping for — and have been worried that this is bad worship. The diagnostic of the ovi: the issue is not worship, it is the सा-काङ्क्ष qualifier. The cure is to do the same worship without the ākānkṣa, in svadharma-mode.
When the spiritual-marketplace is showing you मंत्रयंत्रविधि accessories (specialty mantra-recitations, yantra-construction-workshops, ritual-prescriptions for outcomes) and you are tempted to acquire them as instruments of your station-work. The ovi: the Prajāpati instituted the instruments in your station. The acquisitions are out-of-register.

Sādhanā

Today, in the next sitting practice (whatever it is for you), test the ovi's diagnostic: notice whether your sitting is साकांक्ष — laden with a particular outcome you are watching for — or whether it is, for these few minutes, free of that ākānkṣa. The ovi is not against sitting; it is against the सा-काङ्क्ष qualifier. See if you can let the sitting be free of the ākānkṣa for this one session.

Arc

The fencing now reaches its sharpest move in 3.91: even worship of other deities is fenced off, and the single positive instruction is finally given.

Ovi 3.91

Original (Marathi): देवतांतरा न भजावें । हें सर्वथा कांहीं न करावें । तुम्हीं स्वधर्मयज्ञीं यजावें । अनायासें ॥९१॥ Voice: krishna-to-arjuna (the Prajāpati-instruction-within-Kṛṣṇa-narration concludes its via-negativa triple here and gives the single positive instruction)

Word-by-word gloss

Marathi	Meaning
देवतांतरा न भजावें	do not worship other deities (devatāntara)
हें सर्वथा कांहीं न करावें	this, in any way at all, [you should] not do
तुम्हीं	you
स्वधर्मयज्ञीं यजावें	should sacrifice in the svadharma-yajña
अनायासें	at ease / without strain / with no effortful contrivance

Literal translation

English: "'Do not worship other deities; this should not be done in any way at all. You shall sacrifice in the svadharma-yajña — at ease, without strain.'"

मराठी (आधुनिक): "'इतर देवतांची भक्ती करू नका, हे मुळीच कुठेच करू नका. तुम्ही स्वधर्म-यज्ञातच यजन करा — अनायासे, सहज.'"

This ovi closes the via-negativa triple (3.89–3.91) with the sharpest negation — देवतांतरा न भजावें — and finally gives the single positive instruction: तुम्हीं स्वधर्मयज्ञीं यजावें — अनायासें. Three points.

(1) The devatāntara-negation. devatāntara = "other deity." The Prajāpati instructs the creatures not to worship other-deities. In the 13th-century Vaiṣṇava-Vārkarī setting, this had a specific live force: the surrounding religious-economy contained a vigorous folk-deity worship (precisely the deities Tukaram would name and reject four centuries later — Jokhā'ī, Bhairava, Khaṇḍērāva, etc., at abhang 2374). The ovi's instruction aligns the Bhagavad Gītā's karma-yoga register with this anti-folk-deity move: the single yajña Prajāpati gave you is your svadharma, not any of the proliferating folk-cult worships.

(2) The single positive instruction. तुम्हीं स्वधर्मयज्ञीं यजावें — perform sacrifice in the svadharma-yajña. The locative -यज्ञीं is important: the svadharma is itself the yajña-altar; your station-keyed action is the sacrificial-act-in-progress.

(3) अनायासें — at ease, without strain. This is the qualifier that converts svadharma from an effortful imposition into a spontaneous practice. The Prajāpati's instruction is not "force yourself" — it is "do this at ease." The strain-free quality is itself part of the doctrine, and it ties back to BG-3.8's nityam kuru karma — the prescribed-action done in its proper register is not strained; the strain comes from doing it in the wrong register.

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: (empty — concludes the via-negativa triple; the next two ovis (3.92, 3.93) will image-anchor and re-name the single positive instruction.)
Tukaram parallel: abhang 2374 — doctrinal-twin. Tukaram 2374 (anti-folk-deity polemic) names ~15 lower-deities — Jokhā'ī, Māyarāṇī, Bhairava, Khaṇḍērāva, Gaṇōbā, Muñjyā, Vetāla, Phētāla — and rejects them all for exclusive bhakti to Viṭhṭhal. The structural move — fence off devatāntara, single-route — matches 3.91 exactly. Tukaram's variant is bhakti-exclusive (one Iṣṭa-deva, Viṭhṭhala); Jñāneśvar's here is karma-yoga-exclusive (the yajña Prajāpati gave you). The polemical structure is identical: many-routes-rejected, single-route-kept. Worth flagging as one of the clearest cross-corpus doctrinal-twins in adhyāya 3.
Source citations:
Bhagavad Gītā 9.23 — foreshadows. ye'pyanya-devatā-bhaktā yajante śraddhayānvitāḥ — adhyāya 9 will take a more accommodating stance toward devatāntara-worship (recognizing it as ultimately addressed to the One). Here at 3.91 the karma-yoga register fences it off without accommodation. The two stances need to be held together at the level of the whole Gītā.
Bhagavad Gītā 7.20–7.23 — foreshadows. kāmais tais tair hṛta-jñānāḥ prapadyante'nya-devatāḥ — the devatāntara-worship is later diagnosed as fruit-driven (kāma-driven); 3.91's prohibition aligns with that diagnostic — worship of other deities tends to be the साकांक्ष आराधनें of 3.90.

Modern application

When you have been "shopping deities" — alternating between traditions, picking up an Iṣṭa-deva for one phase, replacing it with another for the next — and have been wondering whether this is itself the diagnostic-problem. The ovi: in the karma-yoga register, the answer is yes; the shopping is the problem. The instruction is to do the svadharma-yajña you have, exclusively.
When you are in a hybrid spiritual life with multiple practices stacked atop one another (asana + mantra + therapy + bhakti) and the strain (अनायासें's opposite) is visible. The ovi's quiet point: the Prajāpati said अनायासें — at ease. If your practice is strained, you may be stacking what should not be stacked.
When you are tempted to add a new spiritual-affiliation as a sign of progress (a new teacher, a new sampradāya, a new initiation) and your existing svadharma-life is doing the work it should do. The ovi's via-negativa: हें सर्वथा कांहीं न करावें — not in any way at all. The single route is sufficient.

Sādhanā

Today, name aloud (or write down) the single Iṣṭa-route of your life — the one practice-tradition or one Iṣṭa-deva that is structurally your-yajña-altar. Do not add a second one today. Do not even consider adding a second one today. Sit with the singleness of route for the day. Notice whether the singleness is, in fact, अनायासें — at ease — once you stop dividing attention.

Arc

Having fenced off the alternatives and named the single positive instruction, the next ovi (3.92) gives the affective-image of single-pointed exclusive devotion: the pativrata.

Ovi 3.92

Original (Marathi): अहेतुकें चित्तें । अनुष्ठा पां ययातें । पतिव्रता पतीतें । जियापरी ॥९२॥ Voice: krishna-to-arjuna (Prajāpati-within-Kṛṣṇa-narration; the pativrata-image is offered as the figure of single-pointed motiveless devotion to svadharma)

Word-by-word gloss

Marathi	Meaning
अहेतुकें चित्तें	with a motive-less mind (a-hetuka citta)
अनुष्ठा पां ययातें	practice [it], then, this [svadharma]
पतिव्रता पतीतें	the pativrata [is] toward her husband (pati)
जियापरी	just as / in the manner that

Literal translation

English: "'With a motive-less mind, then, practice this — just as a pativrata is to her husband.'"

मराठी (आधुनिक): "'निरपेक्ष चित्ताने ह्या स्वधर्माचे अनुष्ठान करा — जशी पतिव्रता पतीच्या ठायी असते, तशा प्रकारे.'"

The ovi gives the cluster's first felt-image: the pativrata-pati relation as the figure of single-pointed motiveless devotion. Two things to mark, carefully.

(1) What the image teaches. Doctrinally, the image is doing three jobs: (a) it names the affective texture of अहेतुक (motiveless) devotion — not coldness, not indifference, but a particular kind of exclusive single-pointed care; (b) it grounds the previous ovi's अनायासें (at ease) — the pativrata's devotion is unstrained because it is not divided across alternatives; (c) it provides an embodied figure for what would otherwise be an abstract clause about niṣkāma-action.

(2) The careful modern handling. The pativrata-pati image is from Old-Marathi gendered-religious vocabulary. A modern reader inherits this from a different position than a 13th-century Marathi householder did. The doctrinal-structural point — single-pointed motiveless exclusive devotion — survives any number of re-imagings: the pativrata-pati, the bee-and-flower, the moon-and-tide, the apprentice-and-craft, the parent-and-child-in-care. The text uses the image it uses. The modern reader does the work of receiving the structural point without being held to the historical-frame's gendered specifics.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Pativrata-and-pati: the wife whose entire orientation is single-pointedly toward her husband	Niṣkāma-citta toward the svadharma-yajña: an exclusive, motive-less, undivided attention	A craftsman so absorbed in their craft that they are not, in the doing, thinking about reputation or pay; a parent in deep care of a sick child not, in the moment, calculating returns; a long-married pair in a settled mutual orientation that is no longer effortful because it is no longer divided

Metaphor-family. pativrata-pati — the figure of single-pointed exclusive non-grasping devotion. Recurs in the Dnyāneśvarī (and the broader Marathi sant-corpus) wherever the doctrine of niṣkāma-single-pointedness needs an affective image. Worth tracking for corpus-wide image-family-tagging.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: developed-further from 3.78 (cluster 0106). 3.78 named the action as हेतुरहित (niṣkāma) — the abstract predicate. 3.92's अहेतुकें चित्तें re-names it now as an attitude-of-mind, anchored in the pativrata-image. The abstract predicate gets a felt-image.
Tukaram parallel: (empty — Tukaram uses many bhakti-images but does not use the pativrata-pati image in the same single-pointed-svadharma-devotion register; his analogous single-pointed-devotion-image is the cātaka-chakora-rain-moon family, e.g., abhang 2811. Skip rather than force a non-substantive match.)
Source citation: (empty — the pativrata-image is Jñāneśvar's own affective expansion of BG-3.10's iṣṭa-kāma-dhuk clause; the Sanskrit śloka does not use this image. Worth noting interpretively.)

Modern application

When you have been in a profession or vocation long enough to know the difference between doing-it-with-divided-attention (one eye on the work, one on reputation/comparison/return) and doing-it-with-undivided-attention. The ovi names the undivided-attention texture: this is what अहेतुक चित्त toward svadharma feels like in the body.
When you are caring for a sick parent or a small child and notice that, in the moments of best care, you are not, in fact, calculating returns — you are just present to the task. The ovi: this presence-without-calculation is what the Prajāpati's instruction looks like, in your actual life.
When you have been wondering what "exclusive devotion" actually means — whether it is austere coldness, or fanatic intensity, or something else — and the ovi gives you the figure: it is the settled, undivided, unstrained orientation that long-formed exclusive-care-relations have. Not heat. Settledness.

Sādhanā

Today, identify one ongoing relation (vocational, familial, communal) in which you have the experience of single-pointed undivided care. Sit with the texture of that for two minutes. The exercise is not to "feel devotion." It is to recognize that you already know what अहेतुक चित्त feels like in the body, in at least one corner of your life. The ovi is asking you to extend the same texture to your svadharma-yajña.

Arc

The image given, the next ovi (3.93) names the single permissible mode and attributes the instruction to the cosmic authority (the Prajāpati / Brahmā / सत्यलोकनायकु).

Ovi 3.93

Original (Marathi): तैसा स्वधर्मरूपमखु । हाचि सेव्यु तुम्हां एकु । ऐसें सत्यलोकनायकु । बोलता जाहला ॥९३॥ Voice: krishna-to-arjuna (the closing-frame बोलता जाहला — "thus he spoke" — marks the conclusion of the Prajāpati's reply embedded in Kṛṣṇa's narration to Arjuna)

Word-by-word gloss

Marathi	Meaning
तैसा	thus / so
स्वधर्मरूपमखु	the svadharma-formed yajña (svadharma-rūpa-makha)
हाचि	this very [one]
सेव्यु तुम्हां एकु	is to be served by you — alone (the single one)
ऐसें	thus
सत्यलोकनायकु	the lord of Satya-loka (Brahmā / Prajāpati)
बोलता जाहला	has spoken

Literal translation

English: "'Thus the svadharma-formed yajña — this very one alone — is to be served by you.' Thus the lord of Satya-loka has spoken."

मराठी (आधुनिक): "'अशा प्रकारे स्वधर्मरूप यज्ञ हाच एकमेव तुम्ही सेवण्यायोग्य आहे.' असे सत्यलोकनायकाने (ब्रह्मदेवाने) सांगितले."

The ovi does three things, compactly. (a) It re-states the single positive instruction in technical Sanskrit-derived vocabulary: स्वधर्मरूपमखु — the svadharma-shaped/formed makha (= mahā-yajña). (b) It re-asserts the singleness: हाचि सेव्यु तुम्हां एकु — this very one is to be served by you, alone, with the emphatic एकु ("one") at sentence-end. (c) It names the cosmic authority — सत्यलोकनायकु, the lord of Satya-loka (the highest of the seven upper worlds in classical cosmology), which is Brahmā / Prajāpati — and closes the embedded narrative with बोलता जाहला ("has spoken"), returning the voice to Kṛṣṇa-the-narrator.

The Marathi मखु is a Sanskrit-derived term for the mahā-yajña, the great sacrifice; here it makes the equation svadharma = mahā-yajña explicit. The svadharma is not a small or secondary yajña; it is the mahā-yajña of Prajāpati's original ordinance.

Metaphor-unfold

No extended metaphor in this ovi. (The स्वधर्मरूप compound is technical, not imagistic.)

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: (empty — concluding ovi of the Prajāpati's reply; the closing kāmadhenu-promise comes at 3.94.)
Tukaram parallel: (empty — Tukaram's analogous "this is the one route" assertions are bhakti-Name-route assertions (e.g., abhang 2448's nāma-sankīrtana-sādhana, abhang 2864's clap-hands kīrtana); the karma-yoga svadharma-mahā-yajña register does not have a direct Tukaram structural equivalent. Skip rather than force.)
Source citation: (empty — the technical term मखु (mahā-yajña) and the सत्यलोकनायकु-epithet are Dnyāneśvarī interpretive expansion; the Sanskrit BG-3.10 itself does not use mahā-yajña vocabulary. Worth flagging the interpretive choice — makha raises the svadharma-yajña to mahā-yajña status — without citing.)

Modern application

When you have been wanting authoritative-confirmation that your station-keyed life is, in fact, the practice — not a placeholder, not a step toward a "real" practice elsewhere. The ovi gives the authority-attribution: the lord of Satya-loka has spoken. The svadharma you have is the mahā-yajña, the great sacrifice, by cosmic ordinance.
When you have been carrying a private suspicion that your practice is small because your station is small (or unremarkable, or hidden). The ovi's मखु raises it to mahā-yajña status. The svadharma is not a small yajña; the smallness of the station is not the size of the yajña.
When you have been considering whether to do something "additionally to" the svadharma-yajña — a second-route as backup. The ovi: हाचि सेव्यु तुम्हां एकु — this very one alone, with emphatic एकु. Not a second route; the same first route, served wholly.

Sādhanā

Today, write down one sentence using the formula of the ovi: "My svadharma-mahā-yajña, by the cosmic ordinance, is [name it concretely]." Then read the sentence aloud, once. The exercise is to internalize the authority-attribution — to receive your svadharma-life as ordained at the level of cosmic-ordinance, not as a placeholder you have settled for.

Arc

The single positive instruction given, the cluster's closing ovi (3.94) returns to the second hemistich of BG-3.10 — iṣṭa-kāma-dhuk — and gives the closing promise: this svadharma is the kāmadhenu, the wish-fulfilling cow.

Ovi 3.94

Original (Marathi): देखा स्वधर्मातें भजाल । तरी कामधेनु हा होईल । मग प्रजाहो न संडील । तुमतें कदा ॥९४॥ Voice: krishna-to-arjuna (the Prajāpati's closing promise within Kṛṣṇa's narration; देखा is the generic Old-Marathi imperative inside sustained Kṛṣṇa-voice, per the cluster 0075/0106 lesson — not a voice-shift; प्रजाहो is the vocative — "O creatures" — within the embedded Prajāpati-address; the outer narration to Arjuna is Kṛṣṇa's)

Word-by-word gloss

Marathi	Meaning
देखा	see / behold (generic narrative-imperative)
स्वधर्मातें भजाल	[if] you devote-yourselves-to / worship svadharma
तरी	then
कामधेनु हा होईल	this [svadharma] will become the kāmadhenu (wish-fulfilling cow)
मग	then / moreover
प्रजाहो न संडील	[he] will not abandon you, O creatures
तुमतें कदा	[will not abandon] you, ever

Literal translation

English: "'See — [if] you devote yourselves to svadharma, then this very thing will become for you the kāmadhenu; and [the Lord] will not ever abandon you, O creatures.'"

मराठी (आधुनिक): "'पाहा — जर तुम्ही स्वधर्माचेच भजन कराल, तर हाच कामधेनु होईल आणि मग, हे प्रजांनो, तो तुम्हाला कधीच सोडणार नाही.'"

This is the cluster's closing ovi, and it closes BG-3.10's second hemistich (iṣṭa-kāma-dhuk) with the explicit kāmadhenu-image. Three things to mark.

(1) The kāmadhenu image. kāmadhenu — the celestial wish-fulfilling cow of Indra's herd, which yields whatever is asked of her. The Marathi कामधेनु हा होईल renders the Sanskrit iṣṭa-kāma-dhuk: the svadharma-yajña will become for you the kāmadhenu. Note the verb होईल — will become. The svadharma does not provide access to a kāmadhenu elsewhere; it is the kāmadhenu, when practiced thus.

(2) The not-abandoning promise. मग प्रजाहो न संडील तुमतें कदा — then, O creatures, [the Lord] will not abandon you, ever. This is the karma-yoga-register's structural cousin of BG-9.22's bhakti-register yoga-kṣemam vahāmy aham (I will carry the obtaining-and-keeping of the single-pointed bhakta). The promise here is identical: single-pointed-devotion ⇒ providential-care. The mechanism is svadharma (here) and ananyā-bhakti (there); the providential-care follows in both.

(3) The cluster's closure of doctrinal worry. Recall the implicit disciple-worry: if I act without grasping fruit, will my needs be met? The cluster's closing line is its answer: not only will needs be met, the svadharma itself becomes the wish-fulfilling cow. The not-grasping is what unblocks the yielding. Grasping was the block; yielding follows the release of grasping. This is the cluster's deepest claim.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Kāmadhenu: the celestial cow of Indra's herd that yields whatever is asked of her, by her own nature, without the asker having to extract	Svadharma practiced niṣkāma-mode as the structural-source of all that the practitioner's life needs, yielded by the svadharma-itself rather than by grasping-and-extraction	Long-formed competence in a true vocation that, by the doing of the work, yields its own sufficiency — reputation, resource, relationships — without the practitioner having needed to chase any of them; the chasing was, in fact, what blocked the yielding

Metaphor-family. kamadhenu — the celestial-wish-fulfilling-cow image. Recurs throughout the Dnyāneśvarī and Tukaram-corpus wherever the doctrine of single-pointed-practice-yielding-its-own-sufficiency needs an image. Notable in adhyāya 4 and 18.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: developed-further from 3.78 (cluster 0106). 3.78 told you what to do (the fitting, occasion-given action) and 3.79 told you it would release. 3.94 now closes the chain: that very releasing-svadharma is also kāmadhenu — your needs will be met. The full sequence: niṣkāma-svadharma is mokṣa-vehicle (3.80) AND wish-yielding-cow (3.94). No tradeoff between release and provision.
Tukaram parallel: abhang 2745 — thematic-resonance. Tukaram 2745 (Paṇḍharī-hāṭa bhakti-market): the resource is there, take freely, no one prevents — only the failure to take makes it vain. Same kāmadhenu-structure: the resource is given, the only question is whether you draw from it. Bhakti-version of the karma-yoga claim 3.94 makes here.
Source citations:
Bhagavad Gītā 3.10c — direct-paraphrase. iṣṭa-kāma-dhuk ⇒ कामधेनु हा होईल. Verbatim image-rendering. The Sanskrit kāma-dhuk (milking-of-desires) becomes Marathi कामधेनु (the proper-noun celestial-cow); the image-family is the same.
Bhagavad Gītā 9.22 — echo. ananyāś cintayanto mām ye janāḥ paryupāsate / teṣām nityābhiyuktānām yoga-kṣemam vahāmy aham — the providential-care of the Lord toward the single-pointed bhakta. 3.94's प्रजाहो न संडील तुमतें कदा is the karma-yoga-register cousin of this bhakti-register promise. Same structure (single-pointed-devotion ⇒ providential-care); different routes (svadharma here; ananyā-bhakti there).

Modern application

When you have, over years, watched your station-keyed work yield resources you did not chase — relationships, reputation, sufficiency — and have wondered whether the yielding was lucky or structural. The ovi: structural. The kāmadhenu is the structure. The not-chasing is what unblocks the yielding.
When you have been carrying a fear that single-pointed devotion to one route (svadharma, or a vocation, or a relation) means you will be cut off from other sources of provision — and the ovi names the opposite: single-pointedness IS the kāmadhenu. Multi-route is what makes each route thin; single-route is what makes the one route yielding.
When you have been worrying about resources (financial, relational, energetic) and considering whether to add a second-route to "diversify your sources." The ovi's quiet response: the svadharma-yajña is the kāmadhenu. The diversification-anxiety is a misdiagnosis of the structure. The single route, served wholly, yields what the multi-route stratagem was trying to extract.

Sādhanā

Today, name three things in your life that have come to you without your having chased them — relationships, opportunities, capacities, resources. Sit with the list for five minutes. The exercise is to notice empirically that the kāmadhenu-structure is already operating in your life — that yielding-without-grasping is, in fact, something you have data on, not just doctrine. Then ask: where am I currently grasping at what would yield more easily if I stopped grasping? Identify one such place and stop grasping for the rest of the day.

Arc

The cluster closes. BG-3.11 (next cluster, 0109) — devān bhāvayatānena te devā bhāvayantu vaḥ — will take the next step: the yajña instituted at creation is reciprocal. Your yajña nourishes the gods; the gods, nourished, nourish you in return. The kāmadhenu-image of 3.94 will be operationalized at 3.11 as a mutual-nourishment cycle. The seam: 3.10 is the original-ordinance; 3.11 unfolds its operative mechanism.

Cluster summary

Core teaching. Yajña is not an add-on to creation — Prajāpati instituted beings and yajña together; the very svadharma each creature has by station IS the yajña Prajāpati gave it, sufficient and kāmadhenu-like in its yield. Practice it exclusively, motiveless, at ease; the needs of the creature will be met by the very practice, not by chasing additionally.

Theme tags. BG-3.10 · saha-yajna-creation · prajapati-original-instruction · svadharma-equals-yajna · kamadhenu · varna-keyed-action · via-negativa-no-vrata-no-tapas-no-tirtha-no-devatantara.

Extended metaphor. Yes — two: (a) the pativrata-pati at 3.92, as the figure of single-pointed motiveless devotion; (b) the kāmadhenu at 3.94, as the figure of svadharma-as-wish-fulfilling-resource. Both unfolded in 3-column tables in the body.

Chapter arc position. BG-3.9 (cluster 0107) said svadharma IS nitya-yajña. BG-3.10 (this cluster) supplies the creation-mythology backstory: this svadharma=yajña equation was instituted at the moment of creation by Prajāpati himself. The whole cluster is the creation-charter for the karma-yoga doctrine. The next ślokas BG 3.11–3.12 will unfold the reciprocal-nourishment cycle (gods-nourished-by-yajña-nourish-back) — the operative cosmology of which 3.10 is the founding ordinance.

Connects to next śloka. BG-3.11 (next cluster, 0109) will draw out the reciprocity: anena prasaviṣyadhvam was the seed; devān bhāvayatānena te devā bhāvayantu vaḥ — the gods, nourished by your yajña, nourish you in turn. The kāmadhenu-image of 3.94 will be operationalized at 3.11 as a mutual-nourishment cycle. The seam between this cluster and the next: 3.10 is the original ordinance; 3.11 unfolds its mechanism.

Method-note. This cluster is the karma-yoga-arc's creation-mythology anchor. Three structural features worth marking in notes/observations.md: (a) the via-negativa triple at 3.89–3.91 (no vrata/tapas/tīrtha; no yoga-sādhanā/mantra/yantra; no devatāntara) is one of the sharpest doctrinal-fencings in adhyāya 3 — Tukaram's anti-folk-deity polemic (abhang 2374) is its abhang-counterpart; (b) the register-distinction at 3.90 — the Nāth-siddha Jñāneśvar fences yoga-sādhanā out of the karma-yoga register without disowning yoga-as-being-yoked (which he honors in adhyāya 6); (c) the non-tradeoff between mokṣa-vehicle (3.80, cluster 0106) and kāmadhenu (3.94, this cluster) — the same svadharma-yajña yields both, and the not-grasping is what unblocks the yielding.