Cluster 0110 — BG 3.12 (इष्टान्भोगान्हि वो देवाः — The Stena-Eva-Saḥ / Thief-of-the-Cycle)

BG-3.12

The Brahmā-to-prajās speech-within-Kṛṣṇa's-speech reaches its negative pole here. BG 3.10 (cluster 0108) opened it: Prajāpati creates beings together with yajña and tells them, by this multiply yourselves; let this be your wish-cow. BG 3.11 (cluster 0109) named the reciprocity: nourish the devas with this; the devas, so nourished, will nourish you; mutually nourishing each other, you will attain the highest good. BG 3.12 (this cluster) names what happens when the cycle breaks at the human end. The Sanskrit is brutally compressed: स्तेन एव सः — he is verily a thief. Jñāneśvar takes eighteen ovis to unfold what that means.

The cluster has three movements. 3.101–3.102 close the positive pole of 3.11 with the image of daiva (personified fate) walking up behind the svadharma-practitioner, dragging every sukha in its wake. 3.103–3.115 unfold the negative pole — the character-portrait of the one who receives without returning. He is intoxicated by having (आथिलेपणें प्रमत्तु), purely attached to enjoyment (केवळ भोगासक्तु), devoid of svadharma-action (स्वधर्मक्रियारहितु). He fails the five concrete acts that count as yajña in daily life: agnihotra, devatā-pūjana, the brāhmaṇa-at-meal-time, guru-bhakti, jñāti-santoṣa. The pañca-mahāyajña register is imported without being named. 3.116–3.118 close with the positive imperative re-stated by Brahmā, capped by the cluster's most famous image: the fish out of water.

The cluster's deepest move is the substratum-triplet — three similes for one claim. (a) गतायुषी शरीरीं चैतन्य वासु न करी — chaitanya does not dwell in a body whose life is gone (3.109). (b) जैसा दीपासवें हरपला प्रकाशु जाय — as the light vanishes with the extinguished lamp (3.110). (c) जैसे जळचरा जळ सांडे आणि तत्क्षणीं मरण मांडे — as the water-creature, when water leaves, dies instantly (3.117). The single point: svadharma is not a rule applied to life, it is the medium in which life happens. The yajña-cakra is therefore not a contract one can opt out of with consequences — it is the very water you swim in. Opting out is not a choice; it is a category-error that produces dissolution.

Stage-thread: this cluster is the first sustained position-3 (yajña) anchor in the karma-yoga-arc. Position 3 was opened transitionally at clusters 0107–0108 (BG-3.9 yajña-arthāt-karmaṇaḥ and BG-3.10 Prajāpati-creation); 0109 gave the reciprocity pole (BG-3.11); 0110 here names the failure-mode and seals the leg with 18 anchor-ovis. Position 4 (jñāna-yoga-emergence) was anticipated in adhyāya 2's sthitaprajña-portrait and will return formally later in adhyāya 3.

Ovi 3.101

Original (Marathi): तैसें सर्व सुखेंसहित । दैवचि मूर्तिमंत । येईल देखा काढत । तुम्हांपाठीं ॥१०१॥ Voice: krishna-to-arjuna (continues the reported-Brahmā-to-prajās speech opened at 3.85+ within Kṛṣṇa's sustained discourse; the तुम्हांपाठीं is Brahmā addressing the prajās, but the meta-discourse-frame remains Kṛṣṇa-to-Arjuna)

Word-by-word gloss

Marathi	Meaning
तैसें	thus / in that way
सर्व सुखेंसहित	along with every sukha
दैवचि मूर्तिमंत	daiva (fate/divine-allotment) itself embodied / in person
येईल देखा	will come, behold
काढत	dragging / drawing-out (caus.)
तुम्हांपाठीं	following behind you / at your back

Literal translation

English: "Thus, behold — daiva itself in person, dragging every sukha along, will come walking up behind you."

मराठी (आधुनिक): "पाहा, अशा प्रकारे दैव स्वतःच मूर्तिमंत होऊन, सर्व सुख आपल्यासोबत खेचत खेचत, तुमच्या पाठीशी येईल."

This is one of Jñāneśvar's most striking personifications. The Sanskrit BG-3.11 promised abstractly that the devas would give iṣṭa-bhogas; the Marathi here makes daiva itself walk up behind the practitioner, dragging every sukha by main force. The image is one of procession — fortune does not arrive as a stroke of luck, it walks up in formation, embodied, behind the one whose svadharma sustains the cycle. The cluster's positive pole closes with this image so that the reversal at 3.108 (daiva departs, even taking what was already in hand) can do its full rhetorical work.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
`दैवचि मूर्तिमंत` — fate-itself-embodied, in person	The yajña-cakra's reciprocity-pole, no longer abstract but actively pursuing the sustainer of svadharma	The way "things start working" for someone whose practice has held steady for years — opportunities, helpful people, unforced timing — walks up behind them, in procession, no one of which they could have plotted for
`येईल काढत तुम्हांपाठीं` — comes dragging-along, behind you	Daiva as an active retainer of the svadharma-practitioner; the sukha is pulled along, not pursued	The compound-interest effect of long sustained practice: outcomes that arrive because of the practice, not at the practitioner's request

The metaphor-family is daiva-as-embodied-fate-walking-behind — uncommon in the Dnyāneśvarī; this is one of its strongest instances.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: developed-further from 3.95-3.100 (cluster 0109, BG-3.11). The ṛtupati-doorway image of 3.100 (the season-lord's door at which vana-śrī, the forest's beauty, waits laden with fruit) becomes here a moving procession — the same yajña-cakra positive pole, but humanized as a retinue.
Tukaram parallel: (empty — Tukaram's bhakti-mode tends not to use the daiva-procession personification; his closest counterpart on the reciprocity side is the bhakti-market image of 2745, which moves on a different axis.)
Source citation: Bhagavad Gītā 3.11 — echo. इष्टान्भोगान्हि वो देवा दास्यन्ते (which 3.12 quotes back at the prajās) — the devas' giving-side of the cycle, here personified as daiva walking up behind.

Modern application

When you have been practicing your craft seriously for several years — not for outcomes, just for the practice — and you start to notice that opportunities arrive to you in a way that you cannot quite trace to any single move you made. You did not arrange this; daiva has begun walking up behind you, dragging things along.
When a friend who has held to one quiet integrity — paying bills on time, keeping their word, returning what they borrowed — finds, in their fifties, that the world has somehow set them up to be the person everyone trusts with the harder decisions. They did not chase this; it walked up behind them.
When you finally see that the "lucky breaks" of someone you have respected for a long time were not luck — they were the long retinue of daiva, walking in formation behind a sustained svadharma. You can stop envying it; you can start practicing.

Sādhanā

Today, name one thing good in your life that you can honestly trace to no specific action of your own — that simply arrived. Sit with the possibility that it is the leading edge of a procession; that there is a retinue forming behind you, dragging things along, because of some sustained small fidelity you have not been counting. Don't try to verify the claim. Just feel the difference between chasing a sukha and noticing that one has walked up.

Arc

Having shown daiva walking up behind the sustainer of svadharma, Brahmā in 3.102 will state the conditional structure: this happens if you remain engaged in svadharma. The "if" is the hinge to the negative pole that opens at 3.103.

Ovi 3.102

Original (Marathi): ऐसें समस्त भोगभरित । होआल तुम्ही अनार्त । जरी स्वधर्मेंनिरत । वर्ताल बापा ॥१०२॥ Voice: krishna-to-arjuna (Brahmā's reported-speech with the affectionate vocative बापा — "father/dear" — directed to the prajās, framed within Kṛṣṇa's discourse to Arjuna)

Word-by-word gloss

Marathi	Meaning
ऐसें	thus / in such a way
समस्त भोगभरित	filled with every enjoyment
होआल तुम्ही	you will become
अनार्त	without affliction / un-distressed
जरी	if / provided that
स्वधर्मेंनिरत वर्ताल	you remain engaged in svadharma
बापा	dear / O child (affectionate vocative)

Literal translation

English: "Thus you will be filled with every enjoyment, free of affliction — provided you remain engaged in your svadharma, dear ones."

मराठी (आधुनिक): "अशा प्रकारे, बापांनो, जर तुम्ही स्वधर्मात नित्य रत राहाल, तर तुम्ही सर्व भोगांनी भरून जाल आणि कुठल्याही दुःखावाचून राहाल."

The Sanskrit अनार्त (BG-3.10's iṣṭa-kāma-dhuk language continued) is significant: not just "happy" but without affliction — the freedom that the yajña-cakra gives is described in privative terms (no ārti, no chafing). And the affectionate बापा softens what could have been a transactional formula — Brahmā speaks to the prajās the way a father speaks to children. The conditional clause जरी ("provided that") is the hinge: the rest of the cluster runs on what happens when this condition is not met.

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: (no formal link; functions as the conditional pivot between 3.101's positive pole and 3.103's opening of the negative pole.)
Tukaram parallel: (empty.)
Source citation: Bhagavad Gītā 3.10 — echo. अनार्त (un-distressed) recapitulates BG-3.10's iṣṭa-kāma-dhuk promise; the privative-form (without affliction) is structurally how the yajña-fruit is named throughout this triptych.

Modern application

When you've started doubting whether daily practice "delivers" — when the felt-sense of progress is invisible — Brahmā's अनार्त is worth attending to. The yajña-cakra does not promise additive felicity, it promises the removal of a low-grade chafing. Check first whether the chafing has quieted, before checking whether the new sukha has arrived.
When the parent of small children, deep in the unglamorous middle of svadharma, asks "is anything coming of this?" — the answer the cluster gives is अनार्त: a wide unforced absence of unease, growing slowly, that they will only notice when they look back.
When you measure spiritual progress with the wrong meter (peak experiences, breakthrough states) instead of the right one (low-affliction baseline). The cluster's vocabulary realigns the meter.

Sādhanā

Today, ask one question in the evening: is there any low-grade chafing in me right now that has, this week, gotten quieter? Don't try to verify. Just check the meter the cluster names — अनार्त, un-afflicted-ness — rather than the peak-state meter you usually run.

Arc

The conditional जरी is in place. 3.103 will open the negative pole: what happens to the one who, having received sampadā, falls into indriya-mada and does not return the cycle.

Ovi 3.103

Original (Marathi): कां जालिया सकळ संपदा । जो अनुसरेल इंद्रियमदा । लुब्ध होऊनियां स्वादा । विषयांचिया ॥१०३॥ Voice: krishna-to-arjuna (continues Brahmā's reported address — the third-person जो ("the one who") names the new character about to be portrayed)

Word-by-word gloss

Marathi	Meaning
कां जालिया सकळ संपदा	but [if] when full prosperity has come
जो अनुसरेल	the one who follows / goes after
इंद्रियमदा	the intoxication of the senses
लुब्ध होऊनियां	becoming greedy / hungrily-attached
स्वादा विषयांचिया	for the taste of [sense-]objects

Literal translation

English: "But when full prosperity has come — the one who [then] follows the intoxication of the senses, becoming greedy for the taste of sense-objects..."

मराठी (आधुनिक): "पण जेव्हा सर्व संपत्ती हाती आली असेल, अशा वेळी जो इंद्रियांच्या मदात गुंतून, विषयांच्या चवीसाठी लोभी होतो..."

This is the cluster's narrative pivot — कां जालिया ("but if it happens that...") opens the failure-mode that occupies the next 13 ovis. The diagnostic is precise: the failure is not having sampadā, it is what comes after — इंद्रियमदा (sense-intoxication: मद specifically means the heady-headiness of having), and लुब्ध होऊनियां स्वादा (becoming hungrily-attached to the taste — स्वाद is sense-flavor, the gustatory metaphor for indriya-vāsanā). The sequence is: sampadā → indriya-mada → lubdha-svāda → yajña-failure. The corruption is in step two, not in step one.

Metaphor-unfold

No extended metaphor in this ovi (though मद and स्वाद are stock vocabulary for sense-intoxication — too conventional to count as extended image).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: (opens the negative-pole portrait; the link forward is to the substratum-triplet of 3.109/3.110/3.117.)
Tukaram parallel: (empty — Tukaram's anti-vyasana 2630 is on a different register (specific vices) rather than the abstract indriya-mada diagnosis.)
Source citation: (empty — the BG-3.12 verse will be directly paraphrased at 3.104 and 3.112; here Jñāneśvar is in his own diagnostic register.)

Modern application

When a startup founder's first round closes and the next three months are spent eating better, drinking more, sleeping later, and not returning a single one of the hundred messages from the mentors who got him there. He is not in trouble because he has money; he is in trouble because of what he is doing in step two.
When a long-suffering academic finally lands tenure and stops, within a year, calling the dissertation advisor who shepherded her through. The sampadā has arrived; the indriya-mada is the failure to return.
When you have personally just had a stretch of unusual ease — a windfall, a romantic upturn, a project landing — and you notice you have stopped doing the small daily practices that held you when you were not at ease. The diagnostic of 3.103 is exactly this: it is the good times that test the cycle, not the bad ones.

Sādhanā

Today, locate the most recent stretch of ease (the last "things are going well" patch). Ask: in that stretch, did any of the practices that held me drop away? Name one. Don't restart it yet; just see it. The diagnostic step is itself the work today.

Arc

3.103 has opened the conditional and named the corruption-mechanism (indriya-mada). 3.104 will name the specific dereliction — failing to bhajan the very devas who gave the sampadā.

Ovi 3.104

Original (Marathi): तिहीं यज्ञभाविकीं सुरीं । जे हे संपत्ति दिधली पुरी । तयां स्वधर्मीं सर्वेश्वरीं । न भजेल जो ॥१०४॥ Voice: krishna-to-arjuna (continues Brahmā's reported address; जो ("the one who") continues the failure-character portrait opened at 3.103)

Word-by-word gloss

Marathi	Meaning
तिहीं यज्ञभाविकीं सुरीं	by those yajña-nourished suras (= देवा यज्ञभाविताः)
जे हे संपत्ति दिधली पुरी	[by] whom this prosperity [has been] fully given
तयां	to those [suras]
स्वधर्मीं सर्वेश्वरीं	in [his own] svadharma, [to those] lord-of-all
न भजेल जो	who does not bhajan / worship

Literal translation

English: "Those yajña-nourished suras — by whom this full prosperity was given — the one who, in his own svadharma, does not worship them, the Sarveśvara..."

मराठी (आधुनिक): "ज्या यज्ञाने तृप्त झालेल्या देवांनी ही सगळी संपत्ती तुम्हाला दिली, त्या सर्वांच्या प्रभूंना — स्वधर्मात राहून — जो भजत नाही..."

This is the most direct paraphrase of the BG-3.12 śloka itself. Sanskrit यज्ञभाविताः ते देवाः becomes Marathi तिहीं यज्ञभाविकीं सुरीं; Sanskrit तैर्दत्तान् becomes जे हे संपत्ति दिधली पुरी; the Sanskrit's compressed अप्रदाय एभ्यो ("without offering back to them") becomes the explicit Marathi तयां स्वधर्मीं सर्वेश्वरीं न भजेल जो ("the one who does not bhajan them, the Sarveśvaras, in his own svadharma"). The Marathi unpacks the Sanskrit's tight grammar into a full character-portrait. Note the loaded compound स्वधर्मीं सर्वेश्वरीं: the suras are lords-of-all within one's own svadharma — i.e., to bhajan them is to do one's svadharma, and vice versa. The two are not separate acts.

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: (continues the character-portrait of 3.103; the failure-acts will be specified at 3.105-3.106.)
Tukaram parallel: (empty.)
Source citation: Bhagavad Gītā 3.12 — direct-paraphrase. तिहीं यज्ञभाविकीं सुरीं directly renders यज्ञभाविताः ते देवाः; जे हे संपत्ति दिधली पुरी = इष्टान्भोगान्हि...दास्यन्ते. The Marathi adds the explicit तयां स्वधर्मीं सर्वेश्वरीं न भजेल जो — the not-worshipping clause that the Sanskrit अप्रदाय compresses into a single absolutive.

Modern application

When a tech CEO whose product was built on decades of open-source contribution stops sponsoring the maintainers, stops citing them, and starts speaking of the product as if it sprang from his own forehead. The yajña-bhāvita suras — the open-source commons — gave him the sampadā; he does not bhajan them; the diagnostic of 3.104 applies exactly.
When you trace your craft back to three teachers who held you in your twenties, and you realize you have not written to any of them in five years, while you continue to make a living from what they taught you. The Sanskrit is not metaphor here; you are the failure-character of 3.104. The fix is not metaphysical; it is one email.
When a country's late-modern affluence rests on the labor and natural resources of communities it has stopped acknowledging — the corporate or national failure of 3.104 — and the citizen wonders whether his individual gestures matter. The cluster's claim is that they do, structurally, not because they "fix" the macro-failure but because the cycle is constituted ovi-by-ovi.

Sādhanā

Today, name three "yajña-bhāvita suras" of your own life — three sources from whom you have eaten sampadā without returning the offering. They can be persons (a teacher, a parent, a friend), institutions (a tradition, a library, a free service), or non-personal (a piece of land, a body of water, the open commons of the internet). Write the three names. Do not yet decide what to do; just name them. The naming is the first half of the bhajan.

Arc

3.104 has named what the failure is (not bhajan-ing the yajña-bhāvita suras). 3.105-3.106 will specify the failure-acts concretely as the five daily yajñas left undone.

Ovi 3.105

Original (Marathi): अग्निमुखीं हवन । न करील देवता पूजन । प्राप्तवेळे भोजन । ब्राह्मणाचें ॥१०५॥ Voice: krishna-to-arjuna (continues Brahmā's reported address; the third-person न करील continues the failure-character portrait)

Word-by-word gloss

Marathi	Meaning
अग्निमुखीं हवन	offering [oblation] in the fire's mouth (= agnihotra)
न करील	he will not do
देवता पूजन	worship of devatās
प्राप्तवेळे भोजन ब्राह्मणाचें	[will not give] the brāhmaṇa his meal at the appointed time

Literal translation

English: "He will not offer the oblation in the fire's mouth; he will not worship the devatās; he will not feed the brāhmaṇa his meal at the appointed time..."

मराठी (आधुनिक): "तो अग्नीच्या मुखात हवन करणार नाही, देवतांची पूजा करणार नाही, प्राप्त-वेळेला ब्राह्मणाला जेवण देणार नाही..."

The Sanskrit अप्रदाय (without offering back) is being unpacked into three concrete acts here, with two more coming at 3.106. The list — agnihotra, devatā-pūjana, atithi-bhojana, guru-bhakti (3.106), jñāti-santoṣa (3.106) — is the Manusmṛti 3.70 pañca-mahāyajña enumeration in vernacular operative terms (deva-yajña / atithi-yajña / [pitṛ- and bhūta-yajña folded] / brahma-yajña). Jñāneśvar does not name pañca-mahāyajña; he just imports the operational frame so that yajña is no longer abstract but concrete: the daily acts you skip when you stop returning. The acts are not specialized Vedic ritual — they are daily householder acts, available to any prajā.

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: (continues the failure-acts list; 3.106 completes it.)
Tukaram parallel: (the Tukaram counterpart is at 3.106 — abhang 2887 on sant-pūjā as warrant.)
Source citation: Manusmṛti 3.70 — echo. अध्यापनं ब्रह्मयज्ञः पितृयज्ञस्तु तर्पणम् | होमो दैवो बलिर्भौतो नृयज्ञोऽतिथिपूजनम् — the classical pañca-mahāyajña list. The Marathi enumeration translates this pañca-yajña frame into vernacular operative terms.

Modern application

When you have not lit anything — literally or figuratively — for many months: not the candle on the family-altar, not the metaphorical-flame that opens the workday with care. The अग्निमुखीं हवन is the daily small consecration; skipping it is the diagnostic.
When you can no longer remember the last time you set aside a meal for someone outside your household — a friend in distress, a neighbor newly arrived, a worker who came to the door. The प्राप्तवेळे भोजन ब्राह्मणाचें modernizes as: at-the-appointed-time, a meal for someone-not-of-this-house.
When the routines that mark sacred time — Sunday observance, Friday rest, ekādaśī, daily evening pause — have all quietly dropped, not by decision but by attrition. The देवता पूजन is the marked-time, and its absence is the cycle's first quiet break.

Sādhanā

Today, do one of the three: light a small flame at the start of the workday and name what you are consecrating (1 minute); set aside a meal-share for someone outside the household (one delivery, one invitation, one wrapped portion); or mark a single moment as sacred-time (one minute of stillness at sunset, audibly named). Pick the one you have most recently let drop.

Arc

3.105 has named three of the five failure-acts. 3.106 will complete the list with guru-bhakti and jñāti-santoṣa.

Ovi 3.106

Original (Marathi): विमुख होईल गुरुभक्ती । आदर न करील अतिथी । संतोष नेदील ज्ञाती । आपुलिये ॥१०६॥ Voice: krishna-to-arjuna (continues Brahmā's reported address; third-person continuation)

Word-by-word gloss

Marathi	Meaning
विमुख होईल	will become turned-away / averted
गुरुभक्ती	from guru-bhakti / devotion-to-the-teacher
आदर न करील अतिथी	will not honor the guest / atithi
संतोष नेदील	will not give satisfaction / will not gladden
ज्ञाती आपुलिये	his own kin / community

Literal translation

English: "He will turn his face away from guru-bhakti; he will not honor the guest; he will give no gladness to his own kin..."

मराठी (आधुनिक): "तो गुरुभक्तीपासून विमुख होईल, अतिथीचा आदर करणार नाही, आपल्या ज्ञातीला संतोष देणार नाही..."

The five failure-acts are now complete (3.105's three plus 3.106's two): agnihotra (deva-yajña), devatā-pūjana (deva-yajña expanded), atithi-bhojana / atithi-ādara (atithi-yajña, mentioned twice — once at 3.105 and once at 3.106 as the brāhmaṇa-at-meal and the guest more generally), guru-bhakti (brahma-yajña / a vernacular addition that emphasizes the lineage-relation), and jñāti-santoṣa (a vernacular addition: keeping one's own community satisfied, which in the Manusmṛti frame is folded into nṛ-yajña / atithi-pūjana but here gets its own line). The vernacular list is slightly broader than the Manusmṛti pañca-yajña: it adds guru and kin, which the classical list folds elsewhere. The effect is to bring the yajña-doctrine fully into the householder's relational world.

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: (closes the failure-acts list; 3.107 will name the type that the list describes.)
Tukaram parallel: abhang 2887 — thematic-resonance. Tukaram 2887 (canonical sant-pūjā warrant) makes the inverse positive claim: पाया-वणी-काया-कुरवंडी — the sant's foot-water replaces tapa-tīrtha; daily relational acts of honoring are the yajña. The match is on the operational claim: the relations (sant, guru, atithi, jñāti) ARE the worship, not adjacent to it. Substantive doctrinal-twin on the worship-of-the-real-presence side.
Source citation: (empty — the pañca-yajña citation at 3.105 covers both ovis.)

Modern application

When you can name three people who held you when you were young (a teacher, a coach, a mentor) and have not seen any of them in five years — and not because of distance, but because of drift. The विमुख होईल गुरुभक्ती is exactly this drift; it does not feel like turning away while it is happening.
When the last guest you hosted overnight at your home was longer ago than you can remember — and what you call "having people over" is in fact "meeting at a restaurant," which is a wholly different act. The आदर न करील अतिथी modernizes as the structural absence of the over-night-guest from contemporary middle-class life.
When your "community" has narrowed to the four or five closest people and the wider ज्ञाती (extended kin, the neighborhood, the workplace community, the immigrant-community-of-origin) gets no specific gladdening-act from you — no festival hosted, no birth congratulated, no death attended. The संतोष नेदील ज्ञाती is this narrowing.

Sādhanā

Today, do one of the three: write to a former teacher you have not been in contact with for over a year and tell them one specific thing you learned from them; invite one person to your home for a meal within the next two weeks; or perform one specific gladdening-act toward your wider community (a congratulation, a condolence, a small public contribution that names a name). Pick the one whose absence you most recognize.

Arc

The five failure-acts are listed. 3.107 will give the type a name: स्वधर्मक्रियारहितु आथिलेपणें प्रमत्तु केवळ भोगासक्तु — the character-portrait crystallizes.

Ovi 3.107

Original (Marathi): ऐसा स्वधर्मक्रियारहितु । आथिलेपणें प्रमत्तु । केवळ भोगासक्तु । होईल जो ॥१०७॥ Voice: krishna-to-arjuna (continues Brahmā's reported address; the demonstrative ऐसा (such-a-one) closes the failure-acts list into a single character-naming)

Word-by-word gloss

Marathi	Meaning
ऐसा	such-a-one
स्वधर्मक्रियारहितु	devoid-of-svadharma-action
आथिलेपणें प्रमत्तु	intoxicated by having (आथिले = "having", प्रमत्त = mad, heedless)
केवळ भोगासक्तु	purely attached to enjoyment
होईल जो	the one who becomes [thus]

Literal translation

English: "Such a one — devoid of svadharma-action, intoxicated by having, purely attached to enjoyment — the one who becomes thus..."

मराठी (आधुनिक): "अशा प्रकारचा — स्वधर्म-कर्मरहित, संपत्तीच्या मदाने बेभान, केवळ भोगांत आसक्त — असा जो होईल..."

This is the cluster's crystal: three compound adjectives that together constitute the स्तेन-eva-saḥ type. (a) स्वधर्मक्रियारहितु — devoid-of-svadharma-action; the operative failure. (b) आथिलेपणें प्रमत्तु — intoxicated by having itself; the diagnostic word is आथिलेपण (the state of having), with प्रमत्त ("mad / heedless") attached: the very fact of possessing has become the intoxicant. This is the cluster's sharpest naming — it is not the objects that intoxicate, it is the state of having. (c) केवळ भोगासक्तु — purely (= without remainder) attached to enjoyment. The triplet of adjectives is the BG-16 daiva-āsura-sampad portrait in seed form; the link forward to BG-16 is real, not loose.

Metaphor-unfold

No extended metaphor in this ovi (the three compounds are diagnostic vocabulary, not image).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: foreshadows the daiva-āsura-sampad portrait of BG-16 (cluster not yet decoded but located in adhyāya 16). The three compounds here are seeds of that later full taxonomy.
Tukaram parallel: (empty — Tukaram's anti-fake-renunciate cluster 2844-2847 portrays a different failure-type (the corrupt renunciate, not the corrupt householder); thematic but not substantive.)
Source citation: Bhagavad Gītā 16.13-16.16 — foreshadows. BG-16's daiva-āsura partition will give this same character — intoxicated by having, attached to enjoyment, devoid of dharma — its formal name (āsuric). 3.107's प्रमत्तु and भोगासक्तु anticipate that taxonomy.

Modern application

When you can name (privately, to yourself) one person in your life whose long downward turn began not with any specific transgression but with the sheer having of more than they could integrate — and who, year by year, became more attached to the next enjoyment and less able to do the small svadharma-acts of the day. The diagnostic of 3.107 is this person.
When you notice in yourself, after a recent stretch of acquisition (a promotion, an inheritance, a new home), that the daily acts have gotten harder to do — that the having itself is producing a kind of fog. The Marathi names the fog: आथिलेपणें प्रमत्तु. Recognizing it is half the work.
When you watch a public figure cycle through the predictable late-career pattern — having more, doing less of the work that originally distinguished them, narrowing the bhoga-set to increasingly specialized enjoyments — and recognize that the cluster from 700 years ago already had the portrait, line for line.

Sādhanā

Today, ask: where in my life right now is the having itself becoming the intoxicant? Name one specific having (a status, an asset, a relational-position) and ask whether the daily small svadharma-act tied to that having is still happening, or whether the having alone is now what carries the weight. Don't try to fix it today; just see it.

Arc

The type is named. 3.108 will state the consequence: the same daiva that was walking up at 3.101 now departs, and even what was already in hand is lost.

Ovi 3.108

Original (Marathi): तया मग अपावो थोर आहे । जेणें तें हातींचें सकळ जाये । देखा प्राप्तही न लाहे । भोग भोगूं ॥१०८॥ Voice: krishna-to-arjuna (continues Brahmā's reported address; the third-person तया (to-him) names the consequence visited on the failure-character)

Word-by-word gloss

Marathi	Meaning
तया मग	then, for him
अपावो थोर आहे	there is a great calamity (apāya)
जेणें	by which
तें हातींचें सकळ जाये	all that is in [his] hand departs
देखा	behold
प्राप्तही न लाहे	even what has come is not [allowed] to be obtained
भोग भोगूं	for enjoying the bhogas

Literal translation

English: "Then for him there is a great calamity — by which all that is in his hand departs; behold, even what has arrived, he does not get to enjoy."

मराठी (आधुनिक): "मग त्याच्यासाठी एक मोठी विपत्ती (अपाय) उभी राहते — जिच्यामुळे हातातले सर्व निघून जाते; पाहा, जे प्राप्त झाले होते, तेही भोगायला मिळत नाही."

This is the cluster's structural reversal. At 3.101 daiva was walking up behind, dragging sukha along; at 3.108 daiva departs, taking even what was already in hand. The Sanskrit स्तेन एव सः is the formal judgment; the Marathi here gives its operational form — the cycle does not merely stop adding, it withdraws what was already given. Note the precise grammar: प्राप्तही न लाहे भोग भोगूं — even what has already arrived is not allowed to be enjoyed. The yajña-cakra's withdrawal is total, not graduated. This is the structural inverse of 3.101 and the textual hinge of the cluster.

Metaphor-unfold

No extended metaphor in this ovi (the inversion is structural-narrative, not imagistic; the similes follow at 3.109-3.110 and 3.117).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: contradicts-and-revises 3.101. 3.101: daiva walks UP toward the svadharma-practitioner carrying all sukha. 3.108: daiva DEPARTS even with what was already in hand. The same image is now run in reverse — yajña-cakra-withdrawal-as-narrative-inversion.
Tukaram parallel: (empty.)
Source citation: (empty — the direct BG-3.12 paraphrase is at 3.112; here Jñāneśvar is staging the consequence in his own narrative voice.)

Modern application

When you watch a long-arc story play out in someone's life — the windfall, the decade of intoxication-by-having, then the slow withdrawal of even what had seemed secured. The cluster's claim is that this is structural, not karmic-vengeance: the cycle is taking back what it gave because the human end of the cycle was not held.
When a relationship, an organization, or a community that had given you stability for a decade quietly withdraws — not in retaliation but because you stopped returning the offering. तें हातींचें सकळ जाये — what was in hand departs — is the operational form, not the spectacular form.
When you finally accept that the slow erosion of what you had in your thirties — energy, reputation, social capital, ease — was not bad luck but a withdrawal whose cause was traceable to identifiable yajña-failures you can now name. The cluster's gift here is to make the withdrawal legible rather than mysterious.

Sādhanā

Today, name one thing you used to have (a relationship, a position, a capacity, a piece of trust) that has quietly departed in the last few years. Ask whether the departure correlates with any specific yajña-failure on your side. Don't punish yourself; just trace the cycle. If the failure is repairable, the next step is at 3.116-3.118; today's step is the tracing.

Arc

3.108 has stated the consequence. 3.109 will give it the first of three substratum-similes — the lifeless body, and Lakṣmī departing from the unfortunate one's house.

Ovi 3.109

Original (Marathi): जैसें गतायुषी शरीरीं । चैतन्य वासु न करी । कां निदैवाच्या घरीं । न राहे लक्ष्मी ॥१०९॥ Voice: krishna-to-arjuna (continues Brahmā's reported address; the जैसें ... कां ("as ... or as") construction frames a paired simile)

Word-by-word gloss

Marathi	Meaning
जैसें गतायुषी शरीरीं	as in a body whose life is gone
चैतन्य वासु न करी	chaitanya (sentient-consciousness) does not dwell
कां	or as
निदैवाच्या घरीं	in the house of the un-fortunate (nidaiva = without daiva)
न राहे लक्ष्मी	Lakṣmī does not stay

Literal translation

English: "As chaitanya does not dwell in a body whose life is gone — or as Lakṣmī does not remain in the house of the unfortunate one..."

मराठी (आधुनिक): "जसे ज्या शरीराचे आयुष्य संपले आहे, त्या शरीरात चैतन्य राहत नाही — किंवा जसे निदैवी (दैव गेलेल्या) माणसाच्या घरी लक्ष्मी राहत नाही..."

The first of the cluster's three substratum-similes. Two paired images, both naming the same structural impossibility: a dependent thing cannot persist when its substratum is gone. (a) Chaitanya in a corpse: the body whose life-force has departed cannot be re-inhabited by chaitanya — chaitanya does not choose to leave, the body has become a non-dwelling. (b) Lakṣmī in the nidaiva's house: the prosperity-goddess does not choose to leave the unfortunate man's house, his house has become a non-dwelling for her. The word निदैव ("without daiva") is the inverse of 3.101's दैवचि मूर्तिमंत — when daiva has departed (as 3.108 has just established), the very dwelling for Lakṣmī has dissolved. The simile-pair structures sukha-withdrawal as structural-impossibility, not as punishment.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Chaitanya in a corpse	The dependent thing (sukha) cannot inhabit a substratum (svadharma) that has been hollowed out	Why a marriage's affection cannot persist once the daily small acts of care have departed — affection has no place to live; it does not "leave," the dwelling is no longer one
Lakṣmī in the nidaiva's house	Prosperity cannot remain where the cycle that hosted it has broken	Why money/prestige/influence drains away from someone whose daily fidelities have eroded — not as moral punishment but as the structural unavailability of a dwelling

Metaphor-families: gatāyuṣī-śarīra-chaitanya-departing and nidaiva-and-Lakṣmī — both folk-mythological-vernacular, and operating in pair.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. (The चैतन्य वासु न करी is doctrinal Vedānta vocabulary for the conscious-principle, not Nāth-tantric cit-śakti.)

Cross-references

Internal: parallel-image with 3.110 (lamp-and-flame) and 3.117 (fish-out-of-water). The three similes form the cluster's central rhetorical machine. See 3.117 for the triplet's full annotation.
Tukaram parallel: (empty — Tukaram's niḍaiva vocabulary is at a different register, more often used self-deprecatingly than diagnostically.)
Source citation: (empty — this is Jñāneśvar's vernacular illustration, no direct source.)

Modern application

When you watch a longtime friend's house slowly empty out — the books gone, the visitors gone, the old certainties gone — and recognize that none of these "decided" to leave; the dwelling has become a non-dwelling. The 3.109 diagnostic is precise: the substratum has dissolved.
When you understand, finally, that a particular charm or trust or social position you used to have did not "leave" — it stopped finding a place to dwell, because the daily acts that constituted the dwelling stopped happening. This is a more useful diagnostic than "I lost it."
When you accept that a particular sukha (a friendship, an ease, a creative flow) is not coming back not because something blocks it but because the dwelling for it has structurally dissolved. The work, if there is work, is to rebuild the dwelling — not to call back the sukha.

Sādhanā

Today, identify one sukha that has departed from your life in the last few years. Ask whether the right diagnostic is "it left" or "the dwelling dissolved." If the latter, name one daily act whose absence dissolved the dwelling. Today, do that act once.

Arc

3.109 has given the first simile. 3.110 will give the second — and state the cluster's central claim explicitly: स्वधर्मु जरी लोपला तरी सर्व सुखांचा थारा मोडला — when svadharma is lost, the resting-place of every sukha collapses.

Ovi 3.110

Original (Marathi): तैसा स्वधर्मु जरी लोपला । तरी सर्व सुखांचा थारा मोडला । जैसा दीपासवें हरपला । प्रकाशु जाय ॥११०॥ Voice: krishna-to-arjuna (continues Brahmā's reported address; the तैसा ... जैसा construction completes the simile of 3.109 and adds a second one)

Word-by-word gloss

Marathi	Meaning
तैसा	thus / in that way
स्वधर्मु जरी लोपला	if svadharma is lost (lopa = dissolution)
तरी	then
सर्व सुखांचा थारा मोडला	the resting-place (थारा = abode, support) of every sukha collapses
जैसा	just as
दीपासवें हरपला	with the lamp [going] vanished
प्रकाशु जाय	the light departs

Literal translation

English: "Thus, if svadharma is lost, the resting-place of every sukha collapses — just as, with the lamp vanished, the light departs."

मराठी (आधुनिक): "त्याचप्रमाणे, जर स्वधर्म लोप पावला, तर सर्व सुखांचा आधार कोसळतो — जसा दिवा विझला की त्याबरोबर प्रकाशही जातो."

This is the cluster's central explicit statement. The two similes of 3.109 + the lamp-light simile here together state the single thesis: svadharma is the substratum (थारा, "resting-place / abode / support") of every sukha; when it dissolves, the sukha cannot stay even if it would. Note the specific word थारा — it is not "rule" or "cause," it is abode / dwelling / support. This is the cluster's deepest move: svadharma is not regulatory (a rule applied to life), it is constitutive (the medium in which life happens). The lamp-and-light pair makes the dependency structural — light is not a thing the lamp emits and then "loses"; light is the lamp's functioning. When the lamp is gone, the light is not displaced, it has no operation to be.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
`दीपासवें हरपला प्रकाशु जाय` — with the lamp vanished, the light departs	Svadharma is not a separable rule but the very operation through which sukha exists; when the operation ceases, the effect cannot persist independently	The way "engagement" or "flow" or "joy" cannot be re-installed in a life whose daily practice has dissolved — not because joy is being withheld, but because joy was the lamp's functioning, and the lamp has gone out

Metaphor-family: lamp-and-flame. Note: this metaphor appears elsewhere in the Dnyāneśvarī (cluster 0088, 2.323's lamp-flame-and-wind), but is run differently here. There the wind threatens the flame; here the lamp itself disappears, and the light cannot persist where its support is gone. Same family, different lever.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: parallel-image with 3.109 (chaitanya / Lakṣmī) and 3.117 (fish / water). See 3.117 for triplet annotation. Distinct from 2.323 (lamp-and-wind) — same family, different operative claim.
Tukaram parallel: (empty — Tukaram's lamp-images mostly run on the bhāva = wick / Nāma = oil register, not on substratum-dissolution.)
Source citation: (empty.)

Modern application

When you wonder why "happiness practices" don't work — gratitude lists, mood-boosters, vacation, therapy — for someone whose daily svadharma has structurally dissolved. The cluster's claim is they cannot work; the lamp is out, and the light cannot be re-installed without the lamp. Restoration begins at the substratum, not the effect.
When you accept that you cannot simply "decide to be present with your children" if the prior 18-hour day has dissolved the substratum from which presence operates. The presence is the light; the structured day is the lamp.
When you understand why retirement collapses some people: the svadharma that was their lamp has been removed by an institutional decision, and the sukha-and-meaning that the lamp was producing has no operation to be. The fix is not "find a hobby," it is to find a new substratum.

Sādhanā

Today, name one sukha you have been chasing as a thing-in-itself, ignoring its substratum. Identify the substratum it actually rested on. Today, do not chase the sukha; do one small act that restores the substratum. (Example: instead of "I need to feel close to my partner," do the one small daily act of care whose absence dissolved closeness.)

Arc

3.110 has stated the central claim. 3.111 will explicitly frame the rest of the speech as Brahmā's instruction to the prajās — आइका प्रजाहो हे फुडें | विरंचि म्हणे.

Ovi 3.111

Original (Marathi): तैसी निजवृत्ति जेथ सांडे । तेथ स्वतंत्रते वस्ती न घडे । आइका प्रजाहो हे फुडें । विरंचि म्हणे ॥१११॥ Voice: krishna-to-arjuna at discourse-level; the explicit reported-speech-frame आइका प्रजाहो हे फुडें | विरंचि म्हणे ("Listen, prajās, clearly — Viranci [Brahmā] says") names the speaker as Brahmā within Kṛṣṇa's discourse. The frame is a quotation-marker, not a voice-shift (per the methodology digest).

Word-by-word gloss

Marathi	Meaning
तैसी	thus
निजवृत्ति	one's own vṛtti / station / native engagement
जेथ सांडे	where it is dropped / abandoned
तेथ	there
स्वतंत्रते वस्ती न घडे	the dwelling of freedom / svatantra does not come to be
आइका प्रजाहो हे फुडें	listen, prajās, clearly
विरंचि म्हणे	Viranci (= Brahmā) says

Literal translation

English: "Thus, where one's own vṛtti is dropped, the dwelling of freedom does not come to be there. Listen, prajās, clearly — so Brahmā speaks."

मराठी (आधुनिक): "त्याचप्रमाणे जिथे निजवृत्ती (आपला धर्म/स्थान) सोडली जाते, तिथे स्वतंत्रतेची वस्ती (मुक्तीचे निवासस्थान) निर्माण होत नाही. हे प्रजांनो, हे स्पष्टपणे ऐका — असे ब्रह्मा सांगतो."

The ovi serves three functions. (a) It re-states the substratum claim with a new term: निजवृत्ति ("one's own vṛtti / native engagement") for स्वधर्म, and स्वतंत्रते वस्ती ("the dwelling of freedom / svatantratā") for सुख. The new vocabulary widens the claim: it is not just sukha that cannot dwell where svadharma is gone, it is svatantratā itself — autonomy, the very capacity to be free. (b) It explicitly names the speaker as Brahmā via विरंचि म्हणे, confirming the entire cluster's reported-speech-frame. (c) It addresses the prajās directly with आइका प्रजाहो हे फुडें — the apostrophic direct address punctuates the diagnostic and forces attention before the legal-cosmic verdict of 3.112.

Metaphor-unfold

No extended metaphor in this ovi (निजवृत्ति and स्वतंत्रते वस्ती are abstract nouns, not images).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: (restates 3.110's central claim with new vocabulary.)
Tukaram parallel: (empty.)
Source citation: (empty.)

Modern application

When you have abandoned the small daily station of your work — the place where you actually fit, in your actual circumstances — for an imagined freer station elsewhere, and you notice that the imagined-freer station has not, in fact, produced more freedom. स्वतंत्रते वस्ती न घडे — the dwelling of freedom does not come to be where one's own vṛtti was dropped.
When you observe that the people in your life with the most actual autonomy are not the ones who walked away from their stations but the ones who held them long enough that the station itself became their freedom. The 3.111 claim is exactly this.
When you finally accept that "freedom-from-X" (your current work, your current obligations) is not the same as स्वतंत्रता — and that the latter only dwells where vṛtti is held, not where it is dropped.

Sādhanā

Today, ask: where am I currently dropping my निजवृत्ति in pursuit of an imagined freer station? Name the specific drop. Today, hold the vṛtti for one small concrete act you usually abandon when the freer-station-fantasy is active.

Arc

3.111 has restated the claim and named Brahmā as speaker. 3.112 will give the Sanskrit स्तेन एव सः its full legal-cosmic form: Kāla (Time) as magistrate, sarvasva-haraṇa (estate-confiscation) as judgment.

Ovi 3.112

Original (Marathi): म्हणौनि स्वधर्मु जो सांडील । तयातें काळु दंडील । चोरु म्हणौनि हरील । सर्वस्व तयाचें ॥११२॥ Voice: krishna-to-arjuna (continues Brahmā's reported address; म्हणौनि ("therefore") chains directly from 3.111's diagnostic)

Word-by-word gloss

Marathi	Meaning
म्हणौनि	therefore
स्वधर्मु जो सांडील	the one who abandons svadharma
तयातें	him
काळु दंडील	Kāla (Time / Yama) will punish
चोरु म्हणौनि	naming-him-a-thief
हरील सर्वस्व तयाचें	will confiscate his entire estate

Literal translation

English: "Therefore — the one who abandons svadharma, him Kāla will punish; calling him a thief, he will confiscate his entire estate."

मराठी (आधुनिक): "म्हणून, जो स्वधर्म सोडतो, त्याला काळ शिक्षा करतो; त्याला 'चोर' म्हणून त्याची सगळी संपत्ती हिरावून घेतो."

This is the cluster's most direct paraphrase of the Sanskrit स्तेन एव सः. The Marathi unpacks the bare Sanskrit verdict into a four-step legal-cosmic operation: (1) स्वधर्मु जो सांडील — abandons svadharma (the offense); (2) काळु दंडील — Kāla (Time / Yama) administers punishment (the executing magistrate is named); (3) चोरु म्हणौनि — under the name "thief" (the formal charge); (4) हरील सर्वस्व तयाचें — entire estate is confiscated (the operative sentence). The Sanskrit स्तेन एव — verily a thief — becomes a juridical procedure with a named magistrate, named charge, and operative sentence. The cluster's intent is to make the Sanskrit's compressed judgment legible as procedure, not as mere insult.

Metaphor-unfold

The legal-procedure frame is not extended enough to count as a metaphor-unfold; it is the Sanskrit vocabulary's vernacular operationalization. No three-column unfold here.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: (returns to 3.108's withdrawal-of-what-was-in-hand; here the withdrawal is given legal form as confiscation.)
Tukaram parallel: abhang 2797 — thematic-resonance. Tukaram 2797 (canonical kāla-grāsāvayā mortality-warning) operates on the same kāḷa-as-magistrate frame: Time comes to devour; not king/elder/kin will save; only one Chakrapāṇi. 3.112's काळु दंडील explicitly names what 2797 elaborates over five verses. Substantive register-match on the personified-Time-as-judge image.
Source citation: Bhagavad Gītā 3.12 — direct-paraphrase. स्तेन एव सः = चोरु म्हणौनि हरील सर्वस्व. The Marathi makes the metaphor's juridical operation explicit: thief-name → estate-confiscation → कालु (Yama-Time) as the executing magistrate.

Modern application

When you watch a long-arc public story in which someone whose station was abandoned years ago has, over time, lost not just one thing but everything — not in dramatic collapse but in slow confiscation. The cluster's claim is that this is Kāla doing its work: not a malevolent agent, just Time-as-magistrate executing what the cycle has already determined.
When you finally accept that the slow withdrawal of capacities you had at thirty (energy, recall, ease of attention) is not arbitrary — Time is taking back what the cycle has not been fed. Kāla is the magistrate; the charge is not metaphysical, it is चोरु (thief of what was given without being returned).
When you grieve a loss and start to ask whether the loss had a structural shape — the answer the cluster gives is: yes, sometimes; Kāla confiscates what svadharma did not feed. Not in vengeance, in procedure.

Sādhanā

Today, sit for two minutes with the image of Kāla as magistrate. Not as scary force; as procedural agent. Ask: is there any small confiscation underway in my life right now that I have been treating as bad luck and that I might more accurately understand as Kāla's procedure? Don't try to reverse it; just see it accurately.

Arc

The legal-cosmic verdict is stated. 3.113-3.115 will pile on the consequences — the cremation-ground bhūtas, the totalized suffering, the irreversibility — before 3.116 turns back toward the positive imperative.

Ovi 3.113

Original (Marathi): मग सकळ दोषु भंवते । गिंवसोनि घेति तयातें । रात्रिसमयीं स्मशानातें । भूतें जैसीं ॥११३॥ Voice: krishna-to-arjuna (continues Brahmā's reported address; the simile रात्रिसमयीं स्मशानातें भूतें जैसीं ("as the bhūtas the cremation-ground at night") is the image-fulcrum)

Word-by-word gloss

Marathi	Meaning
मग	then
सकळ दोषु	all doṣas (faults / corrupting forces)
भंवते	around-from-all-sides
गिंवसोनि घेति तयातें	surround / encircle / envelop him
रात्रिसमयीं	at the time of night
स्मशानातें	the cremation-ground
भूतें जैसीं	as bhūtas (spirits) [do]

Literal translation

English: "Then all the doṣas, from every side, surround him — as bhūtas surround a cremation-ground at night."

मराठी (आधुनिक): "मग सर्व दोष चहूकडून त्याला घेरून टाकतात — जसे रात्रीच्या वेळी स्मशानात भुते जमतात."

The first of two piling-on similes (3.113 / 3.114). The image is folkloric: the cremation-ground at night surrounded by bhūtas (the spirits, generally folk-malevolent). Three precise notes: (a) The doṣas are not attracted by the failure-character's prior choices; they are drawn as bhūtas to a cremation-ground — the failure-character has become the cremation-ground. (b) The encircling is भंवते (from-all-sides) — there is no direction of escape because the doṣas are everywhere the character is. (c) The simile imports a specifically Indic folk-Tantric register without becoming Nāth-tantric — स्मशान-bhūtas are domestic-Maharashtrian folklore, not specialized yogic terrain. This is one of the cluster's most vivid images.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
`रात्रिसमयीं स्मशानातें भूतें जैसीं` — as bhūtas [drawn] to a cremation-ground at night	The doṣas (faults, regrets, fears, low-grade dis-eases) are drawn to the failure-character because his life has become the kind of space they inhabit — he is not surrounded by them as a victim, he has become the dwelling	The way the person whose practice has dissolved finds, over a year or two, that anxiety, low-grade self-loathing, paranoid suspicion, and chronic resentment have all moved in together — they did not "happen to him," his life became the space in which they all naturally dwell

Metaphor-family: smaśāna-bhūta-rātri-bhoga — folk-Maharashtrian, uncommon in the Dnyāneśvarī, vivid here.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The स्मशान is folk-vernacular, not Aghora/Nātha-tantric ground.

Cross-references

Internal: (pairs with 3.114's totalization simile.)
Tukaram parallel: (empty — Tukaram's smaśāna-vocabulary is mostly memento-mori register, not doṣa-cluster register.)
Source citation: (empty.)

Modern application

When you observe in someone (or in yourself) the way several distinct doṣas — chronic anxiety, an alcohol pattern, a relational withdrawal, a paranoid suspicion — all arrived in the same year or two, and they did not cause each other; they all moved into the same dwelling because the dwelling had become their kind of place.
When you wonder why "treating the anxiety" (or the drinking, or the suspicion) in isolation never holds — because the doṣas are clustered, not individual; the dwelling is the issue, not the resident.
When you accept that the work, then, is not to drive out one doṣa but to change the kind of space your life is — to stop being a cremation-ground at night.

Sādhanā

Today, name three doṣas that have clustered together in your life over the last few years. Do not try to address any one of them individually. Just see the cluster, and ask: what makes this life their kind of dwelling? The naming is the start of the relocation.

Arc

3.113 has staged the bhūta-encircling. 3.114 will totalize: every duḥkha and pāpa from all three lokas finds its dwelling here.

Ovi 3.114

Original (Marathi): तैसीं त्रिभुवनींचीं दुःखें । आणि नानाविधें पातकें । दैन्यजात तितुकें । तेथेंचि वसे ॥११४॥ Voice: krishna-to-arjuna (continues Brahmā's reported address; the तैसीं ("just so") completes the 3.113 simile into totalization)

Word-by-word gloss

Marathi	Meaning
तैसीं	just so
त्रिभुवनींचीं दुःखें	the sufferings of [all] three worlds
आणि नानाविधें पातकें	and many-varied sins (pātaka)
दैन्यजात तितुकें	all the destitution that is born
तेथेंचि वसे	dwells there alone

Literal translation

English: "Just so — the sufferings of all three worlds, and many-varied sins, and every form of destitution that is born, all dwell there alone."

मराठी (आधुनिक): "त्याचप्रमाणे, तिन्ही भुवनातील सर्व दुःखे, नानाविध पापे, आणि उत्पन्न होणारी सर्व दीनता — हे सर्व त्याच जागी निवास करतात."

The totalization. The cluster's prior similes (3.109 chaitanya-leaving, 3.110 lamp-light) showed what departs; 3.113-3.114 shows what arrives. The arrivals are total: त्रिभुवनींचीं दुःखें (all three lokas' duḥkha), नानाविधें पातकें (varied pātakas), दैन्यजात तितुकें (all destitution). The verb is precise: तेथेंचि वसे — dwells there alone. This continues the substratum-vocabulary of 3.110: where svadharma's थारा dissolves, a new dwelling opens — but it dwells the inverse contents. The space does not become empty; it becomes the dwelling for the opposite set.

Metaphor-unfold

No new extended metaphor (this is the completion of 3.113's simile into totalization).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: (completes 3.113's image; sets up 3.115's sealing of the failure-state as irreversible.)
Tukaram parallel: (empty.)
Source citation: (empty.)

Modern application

When you see how a life that has lost its svadharma-substratum becomes the address for every problem in the neighborhood — not statistically (more problems happen) but structurally (the life is the address). The cluster's claim is operational.
When you stop treating the cluster of difficulties in someone's life as a coincidence and start seeing it as the structural occupancy of a vacated dwelling.
When you accept, on your own behalf, that the recent years' clustering of difficulty is not a "phase" but an indication that the dwelling needs restoration — that the work is at the substratum, not the surface.

Sādhanā

Today, do not try to fix any specific doṣa or duḥkha. Instead, do one act that rebuilds the substratum — one fitting, situational, niṣkāma-mode action. Trust that this rebuilds the kind of dwelling that the duḥkhas cannot inhabit, even if today's act seems too small for the totalization.

Arc

3.115 will seal the failure-state: even pralaya-long weeping does not release the unmatta. The negative pole reaches its rhetorical floor here, before 3.116 turns back toward instruction.

Ovi 3.115

Original (Marathi): ऐसें होय तया उन्मत्ता । मग न सुटे बापा रुदतां । कल्पांतींही सर्वथा । प्राणिगणहो ॥११५॥ Voice: krishna-to-arjuna (continues Brahmā's reported address; the affectionate vocative बापा and the address प्राणिगणहो ("O assembled beings") are Brahmā's direct address to the prajās)

Word-by-word gloss

Marathi	Meaning
ऐसें होय तया उन्मत्ता	thus it happens to that unmatta (intoxicated-mad-one)
मग	then
न सुटे	does not get released
बापा रुदतां	by weeping, dear ones
कल्पांतींही सर्वथा	not even at kalpānta (cosmic dissolution), in any way
प्राणिगणहो	O assembled beings

Literal translation

English: "Thus it happens to that unmatta — and then, dear ones, even by weeping he is not released; not even at the end of the kalpa, in any way, O assembled beings."

मराठी (आधुनिक): "अशा प्रकारे त्या उन्मत्त माणसाला हे घडते — आणि मग, बापांनो, रडून-रडूनही तो सुटत नाही; प्रलयापर्यंतही कोणत्याच प्रकारे नाही, हे प्राणीसमुदायहो."

The rhetorical floor of the negative pole. Three notes: (a) उन्मत्त ("intoxicated-mad") is the cluster's name for the failure-character: आथिलेपणें प्रमत्त (3.107) crystallized into a single substantive. (b) न सुटे बापा रुदतां — not even weeping releases — is a precise diagnostic: regret alone (without restoration of the substratum) does not move the cycle. (c) कल्पांतींही सर्वथा — not even at kalpānta — establishes the duration: the failure-state's persistence is structural, not time-limited. The double-vocative (बापा + प्राणिगणहो) gives the line its weight: Brahmā is begging the prajās to register this before he turns to the positive imperative at 3.116.

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: (seals the negative pole; 3.116 will pivot back to positive instruction.)
Tukaram parallel: (empty — Tukaram's own canonical extreme-humility prayer 2730 ("mī cha vikhaḷa, yēra sakaḷa bahu barē") operates on a different lever, not the irreversibility lever.)
Source citation: (empty.)

Modern application

When you watch someone in the late stage of a long-arc failure-trajectory weep and apologize, repeatedly, without any change of action — and recognize that the cluster's diagnostic is exactly accurate: weeping alone is not the release-mechanism, restoration of the substratum is.
When you have yourself been weeping over an outcome you cannot reverse and start to see that the weeping is necessary but not sufficient — the substratum has to be rebuilt, not just grieved.
When you understand why, in a wisdom-tradition's terms, certain failures take "lifetimes" to release — कल्पांतींही सर्वथा. The cluster does not say "you are damned"; it says: weeping alone is not the lever. Find the lever.

Sādhanā

Today, if you are in a regret-state, sit with the regret for one minute, name it accurately, and then ask: what is the smallest act of substratum-restoration available to me today? Then do that act. The cluster's discipline: regret is acknowledged, not extended; restoration is begun, not promised.

Arc

The negative pole is sealed. 3.116 will turn back: निजवृत्ती हे न संडावी | इंद्रियें बरळों नेदावीं — don't abandon your own station, don't let the senses chatter loose. The positive imperative re-enters.

Ovi 3.116

Original (Marathi): म्हणौनि निजवृत्ती हे न संडावी । इंद्रियें बरळों नेदावीं । ऐसें प्रजांतें शिकवी । चतुराननु ॥११६॥ Voice: krishna-to-arjuna (the closing of Brahmā's reported speech; ऐसें प्रजांतें शिकवी चतुराननु ("thus Caturānana [Brahmā] teaches the prajās") explicitly names the speaker and the addressees — a quotation-frame, not a voice-shift)

Word-by-word gloss

Marathi	Meaning
म्हणौनि	therefore
निजवृत्ती हे न संडावी	one's own vṛtti should not be abandoned
इंद्रियें बरळों नेदावीं	the senses should not be let chatter-loose (बरळ = to talk wildly, prattle)
ऐसें	thus
प्रजांतें शिकवी	teaches the prajās
चतुराननु	Caturānana (= Four-Faced, Brahmā)

Literal translation

English: "Therefore — one's own vṛtti is not to be abandoned, the senses are not to be let chatter loose. Thus does Caturānana (the Four-Faced Brahmā) teach the prajās."

मराठी (आधुनिक): "म्हणून निजवृत्ती सोडू नका, इंद्रियांना भरकटू देऊ नका — असे चतुरानन ब्रह्मा प्रजांना शिकवतो."

The pivot back to positive instruction. Two operational injunctions: (a) निजवृत्ती हे न संडावी — don't drop your own vṛtti (i.e., the svadharma-as-substratum that 3.110 named); (b) इंद्रियें बरळों नेदावीं — don't let the senses chatter loose (the indriya-samyama imported from BG-2.58 / kūrma-anga). The verb शिकवी ("teaches") finalizes the quotation: this entire cluster has been Brahmā teaching the prajās, reported within Kṛṣṇa's discourse to Arjuna. The naming of Brahmā as चतुराननु ("four-faced") gives the speaker his full epithetic dignity at the closing of his speech.

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: (closes Brahmā's speech; 3.117 will give the speech its capping simile (fish-out-of-water) and 3.118 its closing imperative.)
Tukaram parallel: (empty.)
Source citation: Bhagavad Gītā 2.58 — echo. इंद्रियें बरळों नेदावीं — restrain the senses from chattering loose — echoes the kūrma-anga indriya-samyama already developed at clusters 0080-0081 (BG-2.58, BG-2.59). The yajña-doctrine here imports the indriya-samyama that BG-2 already established as foundation; the operational injunction has not changed register from adhyāya 2 to adhyāya 3.

Modern application

When you have just finished reading the negative-pole portrait (or living through one in a friend's life) and look for the positive instruction. The instruction is two-clause and concrete: hold your station; don't let your attention wander into every chase. Both clauses, simultaneously.
When you observe in your own day the moments where निजवृत्ति is being dropped (small abandonments of the actual task) and the moments where the senses are chattering loose (the scroll, the snack-without-hunger, the third browser-tab) — and recognize the two as a single failure-pattern, not two.
When you accept that any restoration begins not with grand resolutions but with the two-clause discipline of 3.116, applied for one hour, then the next.

Sādhanā

Today, set one hour during which you (a) hold the actual task in front of you (निजवृत्ति, उचित, अवसरें-प्राप्त) and (b) do not let any single sense chatter loose (no scroll, no snack-without-hunger, no tab-switch, no audio-input). One hour. Then notice what shifted.

Arc

3.117 will give the entire Brahmā-speech its capping image — the fish out of water — and 3.118 will close with the call to renewed engagement.

Ovi 3.117

Original (Marathi): जैसे जळचरा जळ सांडे । आणि तत्क्षणीं मरण मांडे । हा स्वधर्मु तेणें पाडें । विसंबों नये ॥११७॥ Voice: krishna-to-arjuna (continues the reported-Brahmā speech, capping it; the second-person विसंबों नये ("[you/one] should not let-slip / forget") addresses the prajās)

Word-by-word gloss

Marathi	Meaning
जैसे जळचरा	as for the water-creature
जळ सांडे	the water leaves / departs
आणि तत्क्षणीं	and at that very instant
मरण मांडे	death is set up / arrives
हा स्वधर्मु तेणें पाडें	in that very measure, this svadharma
विसंबों नये	should not be let-slip / not be forgotten

Literal translation

English: "As, for the water-creature, when water leaves, death is set up at that very instant — in that very measure, this svadharma is not to be let slip."

मराठी (आधुनिक): "जसे जलचराला (माशाला) पाणी सोडले की तत्क्षणीच मरण ठरते — त्याच मापाने हा स्वधर्म सोडता कामा नये."

This is the cluster's most famous image — the fish out of water — and the closing of the substratum-triplet (3.109 chaitanya / 3.110 lamp / 3.117 fish). Three precise notes: (a) The image is exact: water is not the fish's environment, it is the medium without which the fish cannot operate. Loss of water = instant death, not gradual decline. (b) तत्क्षणीं मरण मांडे — death is instantly set up, not "eventually arrives." The cluster's cosmology is harsh here: there is no graceful runway after svadharma is dropped. (c) तेणें पाडें ("in that very measure") explicitly tells the prajās to take the simile at full strength — svadharma is the fish's water, not the fish's house. The triplet's gradient is worth noting: 3.109 (corpse — slow biological loss) → 3.110 (lamp — instant optical loss) → 3.117 (fish — instant existential loss). The cluster's intensity rises across the three.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
`जळचरा जळ सांडे` — the water-creature, when water leaves	Svadharma is to the human what water is to the fish: not optional, not adjacent — the medium in which existence happens	The way certain professionals, on retirement, stop being able to function at all — the medium of their daily station was constitutive, not contextual; remove it, and the operation cannot continue
`तत्क्षणीं मरण मांडे` — death is set up at that very instant	The yajña-cycle's withdrawal is not gradual; the moment svadharma is let-slip, the dissolution-process is structurally initiated, even if its phenomenal expression takes time	The way certain marriages "die" the instant a particular line is crossed, even if the legal dissolution takes years

Metaphor-family: jalachara-jala. One of the Dnyāneśvarī's most-quoted images for svadharma-as-medium.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: developed-further from 3.109-3.110. The substratum-triplet (chaitanya-corpse / lamp-light / fish-water) reaches its sharpest form here. Each makes the same single point — svadharma is not a rule applied to life, it is the medium in which life happens. The triplet is the cluster's central rhetorical machine.
Tukaram parallel: (empty — Tukaram's water-images (Tukaram 2474 lavana-water samarasa) operate on a different lever (the merging-into-non-duality), not the medium-dependency lever.)
Source citation: (empty — vernacular illustration.)

Modern application

When you accept that there is no version of you that exists without a daily station to hold. The fish-out-of-water image says: you cannot remove svadharma and remain functional; you can only exchange one svadharma for another. The retirement-fantasy of "no station at all" is structurally impossible.
When you observe how quickly a long-functioning person dissolves once they have been pulled from their station against their will — the speed is not a sign of weakness, it is the structural truth of the simile.
When you recognize that the small daily station you have been undervaluing — the parenting, the tedious work, the recurring care-task — is in fact your water. Removing it would not free you, it would dissolve you. The image is meant to land at this level.

Sādhanā

Today, name your जळ — the daily station that is, for you, the water. Not what you wish were your station; what actually holds you up. Spend five minutes appreciating that it is water — i.e., that you cannot be removed from it and remain you. Tomorrow you can return to your usual ambivalence about it; today, see it as water.

Arc

The substratum-triplet is closed. 3.118 will close the cluster with the renewed call to engagement — and re-import उचित from BG-3.8 (cluster 0106).

Ovi 3.118

Original (Marathi): म्हणौनि तुम्हीं समस्तीं । आपुलालिया कर्मीं उचितीं । निरत व्हावें पुढत पुढती । म्हणिपत असे ॥११८॥ Voice: krishna-to-arjuna (Brahmā's closing imperative to the prajās; the second-person plural तुम्हीं समस्तीं ("you all"), and the closing म्हणिपत असे ("it is so said-to-you") seals the reported-speech)

Word-by-word gloss

Marathi	Meaning
म्हणौनि	therefore
तुम्हीं समस्तीं	all of you
आपुलालिया कर्मीं उचितीं	in your respective fitting (uchita) actions
निरत व्हावें	should be engaged / absorbed
पुढत पुढती	again and again / from now onward repeatedly
म्हणिपत असे	it is [thus] said [to you]

Literal translation

English: "Therefore, all of you — in your respective fitting actions — be engaged again and again. So is it said to you."

मराठी (आधुनिक): "म्हणून तुम्ही सर्वांनी आपापल्या उचित कर्मांत वारंवार रत व्हावे — असे सांगितले गेले आहे."

The cluster's closing imperative — and Brahmā's. Three precise notes: (a) आपुलालिया कर्मीं उचितीं — "in your respective fitting actions" — re-imports the very lexeme उचित from BG-3.8 (cluster 0106, ovi 3.78). The yajña-doctrine of BG-3.10-12 has not added a new prescription; it has framed the BG-3.8 imperative with a wider cosmic warrant (the cycle, the reciprocity, the failure-mode). The action is the same: do your fitting, situational thing. (b) पुढत पुढती ("repeatedly, from now onward") — the practice is not one-time, it is iterative. (c) म्हणिपत असे ("it is so said") — the passive impersonal closing marks the end of Brahmā's reported speech and returns the discursive frame to Kṛṣṇa.

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: (closes the entire Brahmā-speech of BG 3.10-12; sets up BG-3.13 / cluster 0111 which will give the positive-resolution character — yajña-śiṣṭa.)
Tukaram parallel: (empty.)
Source citation: Bhagavad Gītā 3.8 — echo. आपुलालिया कर्मीं उचितीं निरत व्हावें — the very उचित lexeme of BG-3.8 (cluster 0106) returns here as the closing imperative of the Brahmā-speech, tying BG-3.12's warning back into BG-3.8's positive prescription. The chapter's spine — do the fitting, situational thing — is the same instruction at every position.

Modern application

When, after the long warning-portrait, you ask "so what should I do?" — the answer is not a new technique but the iteration of the BG-3.8 instruction with sharpened understanding. Do your fitting thing today, in this hour. Do it again tomorrow.
When you realize that the wisdom-tradition's instructions don't accumulate — they iterate. The teaching is the same teaching; what deepens is the reader's appreciation of how much rides on a single fitting act.
When you accept that the answer to the whole cluster of doṣas is not a single grand return but a पुढत पुढती ("again and again") sustained over weeks and months. The cluster does not promise that the doṣas leave fast; it promises that the dwelling can be rebuilt by iteration.

Sādhanā

Tonight, before sleep, ask one question: did I, in any one hour today, do my fitting action without keeping inner score of its fruit? If yes, mark the hour. If no, mark which hour tomorrow you will. The discipline is पुढत पुढती — repeated, sustained, daily.

Arc

Brahmā's speech is closed. The cluster has completed the yajña-cakra triptych (BG 3.10-12). BG 3.13 (yajñaśiṣṭāśinaḥ santo mucyante sarvakilbiṣaiḥ — cluster 0111) reverses the polarity again: those who eat the remnants of yajña are released from all sins. The cluster prepares its inverse character.

Cluster summary

Core teaching: The yajña-cycle is reciprocal: when svadharma sustains the offering, the devas sustain the giving; but the one who eats what the devas give and does not return the offering is a thief — and the cycle that fed him withdraws, taking even what was already in hand, because svadharma is not a rule over life but the very medium in which life happens (fish-out-of-water, lamp-out-of-light, body-out-of-chaitanya).

Theme-tags: BG-3.12, yajña-cakra, stena-eva-saḥ, svadharma-as-medium, pañca-mahāyajña, daiva-walking-behind, fish-out-of-water, lamp-and-light, kāla-as-magistrate, Brahmā-to-prajās reported speech.

Contains extended metaphor: Yes — five images, three of which form a substratum-triplet (gatāyuṣī-śarīra-chaitanya at 3.109, lamp-and-light at 3.110, fish-and-water at 3.117), plus the personified-daiva-walking-behind at 3.101 and the smaśāna-bhūta encircling at 3.113.

Chapter-arc position: The negative-pole closing of the yajña-cakra triptych (BG 3.10–3.12). 3.10 (cluster 0108) introduced Brahmā's setting-up of the cycle through Prajāpati; 3.11 (cluster 0109) named the positive-pole reciprocity (deva-bhāvanā mutual nourishment); 3.12 (this cluster) names the failure-mode and the structural consequence — stena-eva-saḥ. With this cluster the chapter's foundational yajña-doctrine is complete, and the position-3 (yajña) leg of the karma-yoga-arc is now operationally exposited.

Connects to next śloka: BG 3.13 (yajñaśiṣṭāśinaḥ santo mucyante sarvakilbiṣaiḥ — cluster 0111) reverses the polarity again: the yajña-eaters (those who eat the remnants of yajña) are released from all sins, while those who cook for their own sake alone eat sin. 3.12's stena-eva-saḥ negative-portrait is the precondition for 3.13's yajña-śiṣṭa positive-portrait — the next cluster will name the inverse character.