Cluster 0112 — BG 3.14-15 (अन्नाद्भवन्ति भूतानि — The Cosmic Cascade of Food, Rain, Sacrifice, Action, Veda, Akṣara)

BG-3.14-15

This cluster is the cosmological peak of the chapter's yajña-block. For five ślokas now (BG 3.9 onward, clusters 0107–0111) Kṛṣṇa has been building the case that yajña is the operative frame under which prescribed action escapes binding. BG-3.9 equated svadharma with nitya-yajña. BG-3.10–13 ran the Brahmā-Prajāpati creation-narrative, showing that yajña was woven into the cosmos at its origin. BG-3.13 (cluster 0111) closed by declaring अन्न ब्रह्मरूप जाण — know that food is brahma-formed. BG-3.14–15 now takes that anna-as-brahma claim and unfolds the full six-link causal chain: food ← rain ← sacrifice ← action ← Veda (brahma) ← imperishable (akṣara), with the closing claim that the all-pervading brahma is eternally established in yajña.

Jñāneśvar's four ovis (3.134–3.137) take the chain link by link. 3.134 opens with anna and parjanya. 3.135 adds yajña → karma → brahma (specified as वेदरूप — Veda-form). 3.136 takes the chain to its terminus: brahma's source is परात्पर अक्षर — the supreme-beyond-imperishable — and therefore the entire moving-and-unmoving cosmos (चराचर) is brahma-bound. 3.137 closes with the doctrinal claim that the all-pervading brahma's permanent residence (अधिवासु अखंड) is at the yajña-link of the chain — addressed directly to Arjuna by the vocative सुभद्रापति.

Stage-thread. Continues karma-yoga-arc position 3 (yajña), opened at 3.81 (cluster 0107, BG-3.9). This cluster is the position-3 block's cosmological-warrant peak: 0107 stated the equation (svadharma = nitya-yajña), 0108–0111 narrated how it came to be so (Brahmā-Prajāpati), and 0112 now grounds the equation in the formal six-link cascade. The chapter is about to turn — cluster 0113 (BG-3.16) will issue the wheel-curse, and cluster 0114 (BG-3.17) will name the ātma-ārāma transition out of the wheel.

Ovi 3.134

Original (Marathi): अन्नास्तव भूतें । प्ररोहो पावती समस्तें । मग पर्जन्यु या अन्नातें । सर्वत्र प्रसवे ॥१३४॥ Voice: krishna-to-arjuna (sustained Kṛṣṇa-speech from 3.81 onward; the immediately following ovi 3.137 carries the explicit Arjuna-vocative सुभद्रापति, confirming voice continuity across the cluster)

Word-by-word gloss

Marathi	Meaning
अन्नास्तव	by means of food / from food
भूतें	beings / creatures
प्ररोहो पावती	come forth / sprout up / arise
समस्तें	all (of them)
मग पर्जन्यु	then the rain-cloud / parjanya
या अन्नातें	this food
सर्वत्र प्रसवे	everywhere brings-forth / gives-birth-to

Literal translation

English: "From food, all beings sprout up; then the rain-cloud, everywhere, gives birth to this food."

मराठी (आधुनिक): "अन्नापासूनच सर्व प्राणी उत्पन्न होतात; पुन्हा पाऊस सर्वत्र हे अन्न उत्पन्न करतो."

This is the first two links of the cosmic chain: anna → bhūtāni (food makes beings) and parjanya → anna (rain makes food). The Marathi verb प्ररोहो पावती (sprout up) is doing real work — it imports the agricultural-sprouting imagery latent in the Sanskrit bhavanti and makes the food-to-beings link vegetative, organic, the way grain sprouts. The second link पर्जन्यु ... सर्वत्र प्रसवे (rain everywhere births) places the rain-cloud as the universal mother of food. Note how सर्वत्र (everywhere) intensifies the Sanskrit — the chain is not local; it is cosmically distributed. This sets up the cluster's structural claim: the seemingly mundane fact of food-from-rain is one segment of a single cosmic cascade.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Food sprouting beings	The biological dependence of all embodied life on the food-stream	Every cell you currently have was, at some point in the last few weeks, an item that grew in a field
Rain everywhere giving birth to food	The atmospheric-meteorological precondition for the biosphere	The hydrological cycle as the precondition for agriculture and therefore civilization

Metaphor-family: cosmic-cascade (the food-rain-sacrifice-karma-Veda-akṣara causal chain unfolding across 3.134–3.136). This is not an imagistic metaphor (no extended visual image), but it is a structured causal-cascade — and Jñāneśvar's प्ररोहो पावती (sprout up) keeps the cascade vegetative-organic rather than abstract.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The cascade is cosmological-ritual, not tantric-physiological. The chapter is doctrinal karma-yoga.

Cross-references

Internal: developed-further from 3.133 (cluster 0111, BG-3.13). 3.133 closed by declaring हें न म्हणावें साधारण । अन्न ब्रह्मरूप जाण । जें जीवनहेतु कारण । विश्वा यया — do not call this ordinary; know that food is brahma-formed; for it is the cause of life for this entire universe. 3.134 now takes that anna-claim and shows the chain in which it sits.
Tukaram parallel: abhang 2806 — thematic-resonance. Tukaram's pavitra-anna abhang (the canonical food-is-pure-when-eaten-in-Hari-chintana daily-quoted meal-blessing) is the bhakti-interior counterpart of BG-3.14's cosmic-exterior anna-claim. Tukaram restates the anna-brahma identity from the eater's interior; BG-3.14 / 3.134 states it from the cosmic exterior. Same anna-doctrine, two registers. (Skipping abhang 2471 / vṛkṣa-vallī eco-bhakti as a parallel: while related, that abhang names trees-vines as kin without engaging the rain-yajña-cascade specifically.)
Source citation: Bhagavad Gītā 3.14a — direct-paraphrase. The Sanskrit annād bhavanti bhūtāni parjanyād anna-sambhavaḥ is rendered link-for-link. Also Taittirīya Upaniṣad 3.1-3.2 (Bhṛgu-vallī, the anna-brahma vidyā) — echo. annam brahmeti vyajānāt … annād-eva khalv-imāni bhūtāni jāyante is the Upaniṣadic source-text BG-3.14 inherits and condenses.

Modern application

When you have eaten a meal today and noticed, perhaps for the first time in a long time, that the bread you ate was grain that grew, that the grain that grew was watered by rain, that the rain came from a cloud that came from an ocean that the same sun warmed — the ovi names a chain you usually live downstream of without noticing. The instruction is to notice.
When you've been treating "food" as a category that begins at the grocery aisle — its actual source-chain having dropped out of your awareness entirely. The ovi reinserts the chain: food does not begin at the aisle. It begins, even in literal-cosmological terms, at the rain.
When a child asks you "where does food come from?" and you are tempted to say "the store" — and you hear the ovi's पर्जन्यु ... सर्वत्र प्रसवे and answer differently. The conversation can travel the chain.

Sādhanā

Before your next meal today, take ten seconds to trace the chain backward from the food in front of you: this dish ← these ingredients ← the field ← the rain ← the sky. Then eat. The instruction is not to dramatize; it is to verify that the chain BG-3.14 names is in fact in front of you, on this plate, today.

Arc

Having opened the cascade at the food-rain link, 3.135 will now add the next two links — yajña and karma — and name the source of action itself.

Ovi 3.135

Original (Marathi): तया पर्जन्या यज्ञीं जन्म । यज्ञातें प्रगटी कर्म । कर्मासि आदि ब्रह्म । वेदरूप ॥१३५॥ Voice: krishna-to-arjuna (sustained Kṛṣṇa-speech; the Marathi verbs जन्म (birth), प्रगटी (makes-manifest), and the deictic तया (that) keep the cascade-narrative voice continuous from 3.134)

Word-by-word gloss

Marathi	Meaning
तया पर्जन्या	that rain-cloud (the previously-mentioned parjanya)
यज्ञीं जन्म	birth [happens] in yajña / arises from yajña
यज्ञातें प्रगटी कर्म	action manifests / brings forth yajña
कर्मासि आदि	action's beginning / source
ब्रह्म वेदरूप	brahma, in Veda-form

Literal translation

English: "That rain-cloud has its birth in sacrifice; action manifests the sacrifice; the source of action is brahma — in the form of the Veda."

मराठी (आधुनिक): "तो पाऊस यज्ञापासून निर्माण होतो; कर्म यज्ञाला प्रकट करते; आणि कर्माचा आदिस्रोत म्हणजे वेदरूप ब्रह्म."

This is the middle of the cascade and the cluster's most doctrinally dense ovi — three links in one line. (1) तया पर्जन्या यज्ञीं जन्म — the rain just named in 3.134 has its source in sacrifice; this is BG-3.14's yajñād bhavati parjanyaḥ. (2) यज्ञातें प्रगटी कर्म — yajña is brought-into-manifestation (प्रगटी) by karma; the verb is well-chosen, because karma does not create yajña ex nihilo but manifests it, brings the latent-prescription into actual performance. (3) कर्मासि आदि ब्रह्म वेदरूप — the most consequential gloss in the cluster: Sanskrit brahma (in karma brahmodbhavam viddhi) is polysemous; it can mean the Veda, or the absolute. Jñāneśvar specifies वेदरूप (Veda-form) here, disambiguating toward the Veda for this link of the chain. (3.136 will then take it up as परात्पर अक्षर — the supreme-beyond-imperishable — for the next link upward.) This is a careful two-step: brahma-as-Veda is the proximate source of karma; brahma-as-akṣara is the ultimate source of brahma-as-Veda.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Rain born from sacrifice	The ritual-cosmological claim that the meteorological-biological order is upheld by the human sacrificial-yajña order	The civilizational claim that the natural-physical order is upheld by deliberate human participation rather than by physics alone
Action manifesting sacrifice	Karma as the operational form of yajña — yajña does not exist apart from the doing	Practice as the operational form of doctrine — yoga does not exist apart from the daily sitting; ethics does not exist apart from the daily choice
Veda as the source of action	Scripture as the prescriptive ground that tells the practitioner what to do	A tradition's normative corpus as the ground that supplies the practitioner's repertoire of valid moves

Metaphor-family: cosmic-cascade (middle three links).

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The brahma here is वेदरूप (Veda-form) — Mīmāmsā-style scriptural-authority brahma, not Nāth-tantric inner-mantra brahma.

Cross-references

Internal: developed-further from 3.81 (cluster 0107, BG-3.9). 3.81 opened position-3 with स्वर्धमु जो बापा । तोचि नित्ययज्ञु जाण पां — your svadharma is itself the nitya-yajña. 3.135 now grounds that equation cosmologically: यज्ञातें प्रगटी कर्म — action manifests yajña — closing the circle. Karma is what brings yajña into actuality; yajña is the very form of svadharma; so svadharma-karma is the operational locus.
Tukaram parallel: (empty — Tukaram's bhakti-frame does not engage the cosmological yajña → karma → Veda cascade in this abstract form. His critique of fake-renunciation (abhang cluster 2844-2847) and his Hari-nāma-as-sufficient doctrine (abhang 2855) work the practitioner-side, not the cosmic-cascade-side. Skipping rather than over-claiming.)
Source citations:
Bhagavad Gītā 3.14b-3.15a — direct-paraphrase. yajñād bhavati parjanyo yajñaḥ karma-samudbhavaḥ / karma brahmodbhavam viddhi ⇒ the three links of this ovi.
Manusmṛti 3.76 — echo. agnau prāstāhutiḥ samyag ādityam upatiṣṭhate / ādityāj jāyate vṛṣṭir vṛṣṭer annam tataḥ prajāḥ — the canonical Smṛti formulation of the yajña → āditya → rain → food → progeny cascade. BG-3.14 condenses this Smṛti-precedent and recasts it as a six-link chain extending upward to akṣara.

Modern application

When you have spent a stretch of life as a serious practitioner of some discipline and noticed that the practice (the sitting, the doing) does not produce a separate thing called "the discipline" — rather, the practice is the discipline manifesting. The ovi's यज्ञातें प्रगटी कर्म is exactly this insight: karma manifests yajña; the discipline does not exist apart from the practicing of it.
When the question "where do I get my values from?" lands seriously and you realize the answer is some normative-corpus that has shaped you — a tradition, a book, a teacher-lineage — and that without that corpus you would not even know what counted as a valid move. The ovi names the structure: कर्मासि आदि ब्रह्म वेदरूप — the source of action is the prescriptive corpus.
When you are tempted to think you can practice a tradition "without the scriptures" — and the ovi reminds you that the prescriptive corpus is what supplies the very vocabulary in which the practice is intelligible. (This is not a fundamentalist claim; it is a structural one. The corpus is आदि — source — not अंतिम — terminus.)

Sādhanā

Today, identify one specific action you are about to take — one routine practice you are about to perform — and ask yourself: what is the corpus (text, tradition, teaching, lineage) that supplied the very category under which this action makes sense? Trace one link upward from the action to its prescriptive ground. The point is to verify experientially that the link 3.135 names — karma's आदि is brahma in वेदरूप — is in fact load-bearing in your own practice.

Arc

Having added the middle three links (yajña, karma, Veda-brahma), 3.136 will now climb one more step upward to akṣara — the imperishable-beyond — and name the cascade's terminus.

Ovi 3.136

Original (Marathi): मग वेदांतें परात्पर । प्रसवतसे अक्षर । म्हणौनि हे चराचर । ब्रह्मबद्ध ॥१३६॥ Voice: krishna-to-arjuna (sustained; the deictic मग (then) ties this ovi back to the immediately-preceding 3.135's ब्रह्म वेदरूप, and the conclusive म्हणौनि (therefore) inside Kṛṣṇa's discourse)

Word-by-word gloss

Marathi	Meaning
मग	then, next (chain-continuation marker)
वेदांतें परात्पर	beyond-the-beyond of the Veda / supreme-beyond-the-Veda
प्रसवतसे अक्षर	the imperishable [akṣara] gives-birth-to (the Veda)
म्हणौनि	therefore
हे चराचर	this moving-and-unmoving (the entire cosmos, animate + inanimate)
ब्रह्मबद्ध	brahma-bound / bound-by-brahma

Literal translation

English: "Then, beyond-the-beyond of the Veda, the imperishable (akṣara) gives birth [to it]; therefore this entire moving-and-unmoving cosmos is bound by brahma."

मराठी (आधुनिक): "मग वेदांच्याही पलीकडे, परात्पर असे अक्षर त्या वेदाला प्रसवते; म्हणून हे सर्व चराचर विश्व ब्रह्माने बद्ध आहे."

This is the cascade's terminus, and the cluster's most ontologically charged line. Two interpretive moves to mark.

(1) वेदांतें परात्पर ... अक्षर — the Sanskrit brahmākṣara-samudbhavam (brahma arises from the imperishable) is rendered by Jñāneśvar with the specifier परात्पर — beyond-the-beyond. This is the Mundakopaniṣad-style supreme-akṣara: paramam puruṣam, yat tad-adreśyam agrāhyam. It is not the grammatical-akṣara (a syllable). The two-step disambiguation is now complete: at 3.135 brahma-as-वेदरूप was the proximate source of karma; at 3.136 akṣara-as-परात्पर is the ultimate source of even the Veda. The chain has terminated at the supreme-imperishable.

(2) म्हणौनि हे चराचर ब्रह्मबद्ध — therefore the entire moving-and-unmoving cosmos is bound by brahma. This is the structural conclusion of the cascade. Every link — food, rain, sacrifice, action, Veda, akṣara — is one brahma-cascade, and so the cosmos (चराचर — the animate-plus-inanimate totality) is itself brahma-bound. The word बद्ध here is not "bound" in the negative-samsāric sense (bandhana); it is "structurally-grounded-in," "knit-into," "predicated-on" brahma. The cosmos is brahma-bound because every link of its causal structure is a brahma-link.

The line is the doctrinal high-water-mark of position-3.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Akṣara birthing the Veda	The Upaniṣadic claim that even the prescriptive scripture has a source-beyond-itself in the supreme imperishable	The recognition that even a normative corpus is itself derived — points beyond itself toward something that grounds it
All moving-and-unmoving bound by brahma	The Vedānta claim that the totality is one continuous cascade, brahma-grounded at every link	The recognition that what looked like discrete domains (biology, agriculture, ritual, ethics, scripture, the supreme) is in fact a single chain

Metaphor-family: cosmic-cascade (terminus link).

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The akṣara of 3.136 is the Mundakopaniṣad supreme-imperishable (parātpara), not the Nāth-tantric mantric-akṣara. Adjacent ovis in adhyāya 3 do not stage a tantric-physiological frame. Stay disciplined.

Cross-references

Internal: developed-further from 3.134-3.135 — the cascade begun there reaches terminus here. The closing predicate हे चराचर ब्रह्मबद्ध is the structural conclusion: every link in the chain is a brahma-link, so the cosmos is brahma-bound.
Tukaram parallel: (empty — Tukaram's bhakti-frame works the saguṇa-Viṭṭhal side rather than the parātpara-akṣara abstraction. His parallel territory would be the formless-Viṭṭhal abhang 2925, but that abhang specifically resists both saguṇa and nirguṇa labels and so is not a clean counterpart to 3.136's parātpara-akṣara identification. Skipping.)
Source citations:
Bhagavad Gītā 3.15a-3.15b — direct-paraphrase. brahmākṣara-samudbhavam … tasmāt sarva-gatam brahma ⇒ वेदांतें परात्पर प्रसवतसे अक्षर, म्हणौनि हे चराचर ब्रह्मबद्ध.
Muṇḍaka Upaniṣad 1.1.5-1.1.6 / 2.1.2 — echo. The parā/aparā vidyā distinction names akṣara as paramam puruṣam … yat tad-adreśyam agrāhyam. Jñāneśvar's परात्पर is the Muṇḍaka-akṣara.
Bhagavad Gītā 8.3 — echo. akṣaram brahma paramam — Kṛṣṇa's own later definition of akṣara within the Gītā. BG-3.15's akṣara is consistent with BG-8.3's: the supreme imperishable.

Modern application

When you have spent some years inside a tradition's prescriptive corpus and noticed, with growing seriousness, that the corpus itself points beyond itself — that even the scripture is not the terminus. The ovi names this structurally: वेदांतें परात्पर ... अक्षर. The corpus is वेदरूप brahma; what grounds the corpus is परात्पर अक्षर. The tradition does not stop at the tradition.
When you find yourself in a moment of recognizing that the apparently-discrete domains of your life (the kitchen, the workplace, the meditation cushion, the bookshelf) are not in fact discrete — that each segment is a link in one continuous cascade. The ovi names this: हे चराचर ब्रह्मबद्ध — all moving-and-unmoving is brahma-bound. The bound-ness is the noticing.
When a student of yours asks "where does the scripture itself come from?" and you answer with the Muṇḍaka's parātpara akṣara rather than punting the question. The ovi gives you the answer in Marathi: वेदांतें परात्पर प्रसवतसे अक्षर.

Sādhanā

Sit for three minutes today, after reading this ovi aloud once. Do not meditate on anything specific. Hold the single sentence हे चराचर ब्रह्मबद्ध (all moving-and-unmoving is bound-by-brahma) in mind. Notice what shifts in the texture of your immediate surroundings — the room, the body, the sounds — when you hold this claim as actually true rather than as merely repeated.

Arc

Having terminated the cascade at akṣara, 3.137 will now make the final doctrinal claim of the cluster: that the all-pervading brahma's permanent residence is at the yajña-link of the chain — and address Arjuna directly to prepare BG-3.16's wheel-curse.

Ovi 3.137

Original (Marathi): परी कर्माचिये मूर्ति । यज्ञीं अधिवासु श्रुति । ऐकें सुभद्रापति । अखंड गा ॥१३७॥ Voice: krishna-to-arjuna (explicit Arjuna-vocative सुभद्रापति — lord of Subhadrā, i.e. Arjuna — directly anchors the Kṛṣṇa-voice; the imperative ऐकें (hear/listen) is delivered to the named disciple)

Word-by-word gloss

Marathi	Meaning
परी	but, however (transition marker — switching from cascade-statement to doctrinal-claim)
कर्माचिये मूर्ति	of the form/embodiment of karma / in karma's embodied form
यज्ञीं अधिवासु	residence/abode in yajña
श्रुति	Śruti / the Veda (which witnesses this residency)
ऐकें	hear, listen (imperative)
सुभद्रापति	O lord-of-Subhadrā (Arjuna's epithet via his wife Subhadrā)
अखंड गा	eternally, continuously, without break

Literal translation

English: "But — in karma's embodied form — yajña is [brahma's] abode; the Śruti [witnesses this]. Hear this, O lord of Subhadrā: eternally, without break."

मराठी (आधुनिक): "परंतु — कर्माच्या मूर्तिमंत रूपात — यज्ञच ब्रह्माचे निवासस्थान आहे, असे श्रुति सांगते. हे सुभद्रापति, अखंडपणे ऐक."

This ovi is the cluster's doctrinal closing-claim and the rhetorical hinge to BG-3.16. Three things to mark.

(1) कर्माचिये मूर्ति । यज्ञीं अधिवासु — in karma's embodied form, yajña is brahma's abode. Out of the six links of the cascade, the all-pervading brahma is said to be permanently established at the yajña-link specifically. This is BG-3.15's nityam yajñe pratiṣṭhitam rendered with अधिवासु (residence/dwelling) — a stronger word than mere "is located." Brahma lives at yajña. (And note: कर्माचिये मूर्ति — in karma's embodied form — means that yajña is not abstract; it is the embodied performance of karma. So the chain practically terminates at the practitioner's actual doing.)

(2) श्रुति — the Śruti (Veda) is named as the authority that witnesses this residency. This is Jñāneśvar specifying the warrant: it is not Kṛṣṇa's own innovation; the Veda itself testifies that brahma's residence is yajña.

(3) ऐकें सुभद्रापति । अखंड गा — hear this, O lord of Subhadrā, eternally. The Arjuna-vocative is Jñāneśvar's favorite epithet for Arjuna via his wife Subhadrā (Kṛṣṇa's own sister) — a relationally rich vocative that names Arjuna through his kinship with Kṛṣṇa. The अखंड (eternally) renders Sanskrit nityam. The imperative ऐकें (hear) signals that what is being said is Śruti-grade truth and must be received as such. This is also the rhetorical pivot to BG-3.16: the next cluster (0113) will open ऐशी हे आदि परंपरा । संक्षेपें तुज धनुर्धरा । सांगितली — such is this primal lineage, briefly told to you, O wielder-of-the-bow — and then immediately issue the wheel-curse. 3.137 is the last ovi before that turn.

Metaphor-unfold

No extended metaphor in this ovi. The line is a doctrinal closing-claim with an Arjuna-vocative; the cascade-imagery of 3.134-3.136 has terminated.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: foreshadows 3.138 (cluster 0113, BG-3.16). 3.137's सुभद्रापति-vocative + अखंड (eternally) is the rhetorical pivot to 3.138's ऐशी हे आदि परंपरा । संक्षेपें तुज धनुर्धरा । सांगितली — such is this primal lineage, briefly told to you, O wielder-of-the-bow. Kṛṣṇa is about to issue the wheel-curse, and 3.137 is the last ovi before that turn.
Tukaram parallel: (empty — Tukaram's bhakti-frame does not engage the brahma-resides-in-yajña doctrine as such. His parallel territory would be abhang 2887 (sant-pūjā = the sant's foot-water replaces tapa-tīrtha), which holds that brahma's residence is in the sant-meeting rather than in the yajña-fire — a related-but-distinct claim. Skipping.)
Source citation: Bhagavad Gītā 3.15c-3.15d — direct-paraphrase. tasmāt sarva-gatam brahma nityam yajñe pratiṣṭhitam ⇒ कर्माचिये मूर्ति । यज्ञीं अधिवासु श्रुति । ऐकें सुभद्रापति । अखंड गा. The Marathi अखंड renders nityam; यज्ञीं अधिवासु renders yajñe pratiṣṭhitam with the stronger 'dwells' rather than 'is located.'

Modern application

When you have spent the cluster's first three ovis tracing the cascade upward and are tempted to conclude that the supreme is "out there" at akṣara, far away — and the ovi calls you back: brahma's permanent residence is at the yajña-link, which is कर्माचिये मूर्ति — in karma's embodied form. The all-pervading is most present at the practitioner's actual doing, not at the cosmic abstraction.
When you have been treating "spiritual reality" as something to climb toward rather than as something present in the embodied action — and the ovi reorients: brahma अधिवासु (resides) at the action-link. The reorientation is from up-there to right-here.
When you hear ऐकें सुभद्रापति । अखंड गा and recognize the rhetorical move: Kṛṣṇa is about to issue a hard saying (the next cluster's wheel-curse), and is therefore taking pains to address Arjuna directly, by kinship-name, and to mark the teaching as continuous-with-Śruti, eternal. The Marathi sequence — vocative, imperative, eternal-marker — is itself a teaching about how hard sayings are delivered.

Sādhanā

Today, when you next perform an action that you have already, in some way, been treating as a practice (sitting, breathing, preparing food, caring for someone in your charge), pause for one breath and recall: कर्माचिये मूर्ति । यज्ञीं अधिवासु — in karma's embodied form, yajña is the abode. The instruction is to verify, in the breath, that the all-pervading is not far away but is at this very link of the chain — the link of your doing.

Arc

This closes the cluster. The next cluster (0113, BG-3.16) opens with ऐशी हे आदि परंपरा । संक्षेपें तुज धनुर्धरा । सांगितली — such is this primal lineage, briefly told to you, O wielder-of-the-bow — and immediately issues the wheel-curse: the person who does not turn this wheel, having received the cascade's bounty, lives in vain.

Cluster summary

Core teaching. The cosmos is a single cascading chain — food arises from rain, rain from sacrifice, sacrifice from action, action from the Veda, the Veda from the imperishable; therefore the all-pervading brahma is eternally established at the yajña-link, and yajña is the operative locus of cosmic order.

Theme tags. BG-3.14-15 · cosmic-cascade · food-rain-yajña-karma-Veda-akṣara · anna-brahma · yajña-as-cosmological-pivot · karma-yoga-arc-position-3.

Extended structure. The four ovis present a six-link causal cascade (anna ← parjanya ← yajña ← karma ← brahma/Veda ← akṣara) closing in the doctrinal claim that the all-pervading brahma resides eternally at the yajña-link. Two key disambiguations: brahma → वेदरूप at 3.135 (Veda-form, the proximate source of karma); akṣara → परात्पर at 3.136 (the supreme-imperishable, Mundakopaniṣad-style, the ultimate source of the Veda itself).

Chapter arc position. The cosmological-warrant peak of position-3 (yajña). BG-3.9 (cluster 0107) equated svadharma with nitya-yajña; BG-3.10–13 (clusters 0108–0111) ran the Brahmā-Prajāpati narrative explaining how yajña was woven into creation; BG-3.14–15 (this cluster) abstracts that into the formal six-link cosmic cascade. The chapter has been climbing toward this; from here BG-3.16 (cluster 0113) will issue the wheel-curse, and BG-3.17 (cluster 0114) will name the ātma-ārāma transition out of the wheel.

Connects to next śloka. BG-3.16 (cluster 0113, एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः) will turn the just-stated cosmic-wheel into an injunction: the person who does not turn this wheel — having received the cascade's bounty — lives sinfully and in vain. 3.137's सुभद्रापति-vocative + अखंड is the rhetorical hinge from cosmology-statement to curse.

Method-note. Two interpretive specifications worth marking in observations.md: (a) brahma → वेदरूप (3.135) — the Veda-form gloss that disambiguates the polysemous Sanskrit brahma toward the prescriptive-corpus reading at this link; (b) akṣara → परात्पर (3.136) — the Mundaka-style supreme-imperishable gloss that confirms BG-3.15's akṣara is the same as BG-8.3's akṣaram brahma paramam, not the grammatical-akṣara. These two specifications are doctrinal anchors for the karma-yoga-arc's position-3 block.