Cluster 0114 — BG 3.17 (यस्त्वात्मरतिरेव स्यात् — The Ātmārāma Exception)

BG-3.17

The yajña-chakra has been built (clusters 0107–0112) and its failure-mode named (cluster 0113). The chakra-skipper — the indriyārāma — is sin-stained, sense-drunk, a burden on the earth. The indictment is universal.

BG-3.17 is the single exception. Eight Sanskrit words name the only figure for whom the chakra-obligation does not apply: यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः । आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते — the human being who would be delighted-in-the-Self, sated-in-the-Self, content-in-the-Self — for him, no kārya. Jñāneśvar takes those eight Sanskrit words and produces only two Marathi ovis (3.146–3.147), which is unusually compressed for him. The compression is itself a signal: the exception-clause does not need elaboration; it needs precision.

The two ovis perform a precise two-move structure. 3.146 = portrait. While the body-dharma is operating (असतेनि देहधर्में — Jñāneśvar's interpretive expansion of the Sanskrit's implied existential frame), this one alone (एथ तोचि एकु) is not stained by action (न लिंपे कर्में). The action continues; the staining does not. The ātmārāma is the one who delights without-interruption (अखंडित) in himself alone (आपणपांचि) — and Jñāneśvar's choice of अखंडित for Sanskrit एव is interpretively striking: rest-in-the-Self is read not as exclusion but as unbroken duration.

3.147 = explanation. Because (जे) he is satisfied by ātma-bodha, see (देखैं) — he has become कृत-कार्यु (one-whose-kārya-is-already-done). Therefore (म्हणौनि), spontaneously / of-its-own-accord (सहजें), the action-attachment (कर्म-संगु) has been let-go (सांडवला). The म्हणौनि is the logical hinge: the कृत-कार्य condition produces the कर्म-संग-त्याग as its natural consequence — not as a separate practice, not by effort, not as an act of will.

This is the cluster that introduces, for the first time in adhyāya 3, the load-bearing distinction the rest of the karma-yoga doctrine will rest on: कर्म-त्याग ≠ कर्म-संग-त्याग. The chapter has just declared, at 3.143 (cluster 0113), that none should abandon svadharma — हा स्वधर्मु कवणें न संडावा. The chapter now declares, at 3.147, that for the ātmārāma, action-attachment has been let-go — सहजें सांडवला कर्मसंगु. The two are not in tension. What is prohibited at 3.143 is the willed abandonment of svadharma by the ordinary-embodied. What is described at 3.147 is the spontaneous-natural drop of action-attachment (not action) in the post-realization condition. Action continues. Attachment falls. This is the structural seam-claim that adhyāyas 4–5–6 will spell out (BG-4.19, 4.20; BG-5.7; BG-6.4).

Stage-thread. This is the first formal adhyāya-3 entry of position 4 (jnana-yoga-emergence) in the karma-yoga-arc. The position was opened in adhyāya 2 at the sthitaprajña-portrait (2.280+, clusters 0078–0082) and has been silent through the chapter-3 yajña-construction. It reopens here as the exception-clause to the just-built chakra. The arc now reads: position 1 (niṣkāma-karma) at 2.264 → position 4 anticipated in adhyāya 2 (2.280+) → position 2 (svadharma) at 3.78–3.80 → position 3 (yajña) at 3.81 + closure at 3.139 → position 4 reopened here at 3.146–3.147. The reopening matters: it confirms that the karma-yoga-arc and the jñāna-yoga-arc are NOT two paths but the same path, with position 4 as the limit-state of the discipline named in positions 1–3.

Ovi 3.146

Original (Marathi): देखैं असतेनि देहधर्में । एथ तोचि एकु न लिंपे कर्में । जो अखंडित रमे । आपणपांचि ॥१४६॥ Voice: krishna-to-arjuna (sustained Kṛṣṇa-speech from cluster 0113; no Arjuna-vocative in this short cluster but the default-rule applies — sandwiched between vocative-heavy clusters with no shift-evidence; the imperative देखैं is a generic narrative-imperative, not a jnaneshvar-teacher anchor per observations.md, cluster 0075 lesson)

Word-by-word gloss

Marathi	Meaning
देखैं	see / behold (generic Old-Marathi narrative-imperative)
असतेनि देहधर्में	while-the-body-dharma-is-operating (असतेनि = locative-absolute, "[the body-dharma] being-present")
एथ	here (in this world)
तोचि एकु	that-one-alone
न लिंपे कर्में	is not stained / smeared by action (Sanskrit न लिप्यते)
जो	who [is one who]
अखंडित रमे	delights unbroken / continuously revels
आपणपांचि	in himself alone (आपणपा = the Self, the own-being)

Literal translation

English: "See — while the body-dharma is [still] in operation, here, that one alone is not stained by action: the one who, without interruption, delights in himself alone."

मराठी (आधुनिक): "पाहा — देह-धर्म (शरीराचे व्यवहार) चालू असतानाही, या जगात तोच एक कर्माने लिप्त होत नाही — जो अखंडित (कधीही न खंडलेला) आपल्या आत्म्यात रमून जातो."

This ovi is the portrait of the ātmārāma. Three of its choices repay attention.

First, असतेनि देहधर्में ("while-the-body-dharma-is-operating") is Jñāneśvar's interpretive expansion, not present in the Sanskrit BG-3.17. The Sanskrit names the ātmārāma's interior states (ātma-rati / ātma-tṛpti / ātma-samtuṣṭi) and his exemption-from-kārya, but does not explicitly say "while the body is acting." Jñāneśvar inserts the body-dharma-operating clause to foreclose the body-cessation reading of the exception. The ātmārāma is NOT bodiless, NOT actionless — his body still does what bodies do (eats, walks, speaks, performs the obligations of his station). What has changed is not the action but the staining-relation to the action. This reads BG-3.17 in light of BG-3.18 and BG-5.7 (action continues, binding ceases) two-and-five ślokas in advance, and it forecloses the misreading of BG-3.17 as a license for action-cessation.

Second, न लिंपे कर्में is the precise Marathi rendering of Sanskrit न लिप्यते — the technical Gītā-vocabulary for action-without-binding. The verb लिंप (Sanskrit लिप्) is literally "to smear, to coat" — the image is of paint or oil that would normally adhere. The ātmārāma is the one to whom action no longer adheres — like water on a lotus leaf (the lotus-leaf image will be developed at BG-5.10, पद्म-पत्र-इवाम्भसा; not yet here). Action happens; coating does not.

Third, अखंडित रमे आपणपांचि glosses Sanskrit यस्त्वात्मरतिरेव स्यात् with a striking interpretive move: the Sanskrit एव (alone, exclusively) is rendered as अखंडित (unbroken, continuous, without-interruption). The Marathi reads ātma-rati's exclusivity as temporal-continuity. The ātmārāma is not the one whose Self-delight happens to occur in private moments; he is the one whose Self-delight is never interrupted, even while the body-dharma continues. Continuity is the marker. (This anticipates BG-6.20's यत्रोपरमते चित्तं ... आत्मन्यात्मानं पश्यन् — the unbroken self-resting that adhyāya 6 will describe.)

The compound आपणपांचि (in-himself-alone / in-the-own-Self-only) is Marathi for Sanskrit आत्मनि एव. Old-Marathi आपणपा carries both the reflexive "oneself" and the technical "Self" — the ambiguity is productive. The ātmārāma rests in himself; resting in himself is resting in the Self; the distinction between oneself-and-the-Self has stopped operating in the figure being described.

Metaphor-unfold

No extended metaphor in this ovi.

(Note: न लिंपे कर्में is on the threshold of the lotus-leaf image-family — action-not-adhering — which BG-5.10 will fully unfold as पद्म-पत्र-इवाम्भसा. But Jñāneśvar holds back here; the explicit lotus-image is several ślokas away. Discipline: do not import what is not yet on the page.)

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

(The ātma-rati / ātma-tṛpti / ātma-samtuṣṭi triplet is Vedānta paramātma-rest, not Nāth-tantric inner-rati. The same discipline applied at cluster 0079 to so'ham-bhāva — Vedānta darśana, not Nāth ajapā — applies here. The Bṛhadāraṇyaka 4.4.6 source-stratum, cited at the next ovi, is the right anchor, not the Nāth-tantric layer.)

Cross-references

Internal: developed-further from 2.280+ (clusters 0078–0082, the sthitaprajña-portrait in adhyāya 2). The asanga-buddhi / sthitaprajña material there is the same doctrinal site as the ātmārāma here; this cluster reopens that thread inside adhyāya 3 as the structural exception to the just-built yajña-chakra obligation. Also: contradicts-and-revises from 3.139 (cluster 0113). 3.139's chakra-skipper is the indriyārāma (sense-drunk); 3.146's exception is the ātmārāma (Self-delighting). The cluster-pair establishes the rule and its single exception as two halves of the same doctrine.
Tukaram parallel: abhang 2922 (canonical karma-non-dual) — thematic-resonance. सञ्चित-प्रारब्ध-क्रियमाण all-became-Nārāyaṇa; जरा-मरण-no-bondage; Hari-plays-within-us. Substantive parallel: the ātmārāma's action continues but its bondage-quality has dissolved. Tukaram's mechanism is bhakti-non-dualism rather than ātma-rati strictly, but the structural claim is identical — action without binding, body without stain. (The destination-shared / mechanism-disputed pattern from observations.md, 2026-05-19, lesson 7.) Also abhang 2937 (deha-atīta) — thematic-resonance. When-we-died-gave-deha-to-Deva; Deva-speaks-through-me; pāpa-puṇya-his-alone. Same न लिप्यते frame in bhakti-vocabulary: the body continues to function but the action's moral-residue no longer attaches to the person. Substantive.
Source citation: BG-3.17 — direct-paraphrase. Sanskrit यस्त्वात्मरतिरेव स्यात् → Marathi जो अखंडित रमे आपणपांचि. The interpretive choice अखंडित for Sanskrit एव reads ātma-rati's alone as continuously; rest-in-the-Self is read as unbroken duration, not exclusion. Also BG-5.7 — echo. योगयुक्तो विशुद्धात्मा ... कुर्वन्नपि न लिप्यते — even-while-acting, not stained. The Marathi एथ तोचि एकु न लिंपे कर्में reproduces the न लिप्यते frame two adhyāyas in advance. Also BG-4.20 — echo. नित्यतृप्तो निराश्रयः maps to आत्मतृप्तः of BG-3.17; the ātma-tṛpti is reformulated in adhyāya 4 as the action-without-fruit-attachment frame.

Modern application

The colleague at the senior end of a career who continues to perform her station — meetings, mentoring, delivery — with full competence, and yet, when promotion-prospects come up, registers them as a fact rather than as a pull. The work is being done; the staining-by-outcome has dropped. The ovi names what you may have been noticing: she is not stained by action while the body-dharma is operating. This is not detachment-as-cold-distance; it is action-without-coating. Distinguishable from burnout (which is depleted-doing) and from cynicism (which is contemptuous-doing). The marker is the unbroken रमणे underneath — something is still being delighted in, just not the promotion.
The long-married grandparent who still cooks the daily meals, makes the school-runs, hosts the family gatherings — and yet, in conversation, you notice the ownership has dropped. The cooking happens; the my-cooking has thinned out. The duty is being performed without the agent-attachment that used to come with it. The ovi names this condition: असतेनि देहधर्में — while the body-dharma is still operating — न लिंपे कर्में — but not stained.
The disciplined ex-addict, several years on, still moving through environments where the substance is present (a workplace bar, a friend's house with the bottle out, a flight with the cart) and noticing that the body still passes through the environment but the pull is no longer there. The body-dharma continues; the coating has dropped. This is the small, ordinary, lower-stakes form of the ātmārāma-condition: the action-environment is the same but the action-attachment has fallen. (The cluster's claim is about the highest case; the structure recurs at lower scales.)

Sādhanā

Today, identify one activity you have been performing all week — a meeting, a meal-prep, a daily commute. For one instance of it today, perform it exactly as you would have anyway, but notice, during it, whether the activity is coating you (you feel its weight, its meaning-for-you, its attachment to your self-narrative) or whether, in any small moment, the activity is happening without coating (the way breath happens). Do not try to make the moment occur. Just see, when it occurs, whether it occurs. This is the first taste — at micro-scale — of न लिंपे कर्में.

Arc

Having named the figure of the ātmārāma — un-stained-while-acting, continuously delighting in himself — Kṛṣṇa now in 3.147 names the mechanism: because the kārya is already done, the action-attachment falls away of itself.

Ovi 3.147

Original (Marathi): जे तो आत्मबोधें तोषला । तरी कृतकार्यु देखैं जाहला । म्हणौनि सहजें सांडवला । कर्मसंगु ॥१४७॥ Voice: krishna-to-arjuna (continued sustained Kṛṣṇa-speech; the imperative देखैं is again the generic narrative-imperative, not a voice-shift anchor; cluster 0115 will reopen with explicit Kṛṣṇa-voice continuing into BG-3.18)

Word-by-word gloss

Marathi	Meaning
जे	because / inasmuch as
तो	he
आत्मबोधें तोषला	has become satisfied / sated by Self-knowing
तरी	therefore / for-that-reason
कृतकार्यु	one-whose-kārya-is-done (Sanskrit कृत-कार्य)
देखैं	see / behold
जाहला	has become
म्हणौनि	therefore (the logical hinge)
सहजें	spontaneously / naturally / of-its-own-accord
सांडवला	has been let-go / has been caused-to-drop (passive-emergent)
कर्मसंगु	action-attachment (कर्म-संग)

Literal translation

English: "Because he has been sated by Self-knowing, see — he has become one-whose-duty-is-already-done; therefore, spontaneously, the action-attachment has been let-go."

मराठी (आधुनिक): "कारण तो आत्म-बोधाने तृप्त झाला आहे — पाहा, तो कृत-कार्य (ज्याचे कर्तव्य पूर्ण झाले आहे असा) झालेला आहे; म्हणून सहजच (आपोआप) कर्म-संग (कर्माची आसक्ति) त्याच्यापासून सुटून गेला."

This ovi is the explanation of the portrait. Four of its choices are doctrinally load-bearing.

First, आत्मबोधें तोषला ("sated by Self-knowing") renders Sanskrit आत्मतृप्तः with an interpretive specification: the satiation is by means of ātma-bodha (Self-knowing). The Sanskrit ātma-tṛpta could in principle be read as "sated in the Self"; the Marathi reads it as "sated by the Self-knowing" — the instrumental case, naming Self-knowing as the cause of the satiation. This is the jñāna-anchor of the ovi: the ātmārāma's exemption-from-kārya is rooted in jñāna, not in some other interior state. Hence the cluster's role as the first formal entry of position-4 (jnana-yoga-emergence) inside adhyāya 3.

Second, कृतकार्यु ... जाहला (he has become kṛta-kārya, one-whose-duty-is-already-done) is a slight interpretive expansion of Sanskrit तस्य कार्यं न विद्यते (no kārya exists for him). The Sanskrit reads natively as no duty remains for him; Jñāneśvar's कृतकार्यु is a slightly stronger move — not "no duty because he has none" but "no duty because what was to be done has already been done". This reads BG-3.17 in light of BG-15.20's कृत-कृत्य frame: the wise one whose every duty-to-be-done has been accomplished, who has nothing further to do. The compound kṛta-kārya / kṛta-kṛtya is the Gītā's technical term for the post-realization condition; Jñāneśvar imports it here.

Third, म्हणौनि सहजें सांडवला कर्मसंगु is the load-bearing sentence of the cluster. Three things are simultaneous: the logical-hinge म्हणौनि (therefore — because of the kṛta-kārya condition), the adverb सहजें (spontaneously, of-its-own-accord, naturally, without effort), and the passive-emergent verb सांडवला (has-been-let-go, has-been-caused-to-drop — note that the form is causative-passive, NOT active first-person; the agent of the dropping is not the realized person; the dropping happens to him as a consequence of his already-being-kṛta-kārya). The grammar itself encodes the doctrine: the action-attachment is not abandoned by an act of will; it drops as the natural consequence of the prior condition. This is the precise grammatical marker that observations.md (2026-05-19, lesson 5) named: the passive-emergent verb pattern as the register-marker of jñāna-yoga.

Fourth — and this is the structural point — the object of सांडवला is कर्म-संगु (action-attachment), not कर्म (action). What drops is the attachment to action, NOT action itself. This is the distinction that adhyāya 3 has been preparing since the indictment at 3.143 (cluster 0113: let none abandon svadharma). 3.143's prohibition is on abandoning action; 3.147's description is of attachment-dropping. The two are not in tension. Adhyāya 4 (BG-4.18, 4.19, 4.20) and adhyāya 5 (BG-5.7) will spell this out as the karma-sannyāsa-yoga-as-one-doctrine of the chapter sequence. The cluster is where the distinction is first compactly named in Marathi.

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: developed-further from 3.146. 3.146 names the portrait (the un-stained ātmārāma); 3.147 names the mechanism (kṛta-kārya, therefore sahaja-karma-sanga-tyāga). The म्हणौनि is the logical hinge that joins the two ovis as portrait-and-explanation. Also: contradicts-and-revises from 3.143 (cluster 0113). 3.143 prohibited abandoning svadharma; 3.147 describes attachment-dropping. The apparent contradiction resolves into the load-bearing distinction कर्म-त्याग ≠ कर्म-संग-त्याग. Adhyāyas 4–5–6 will load-bear this distinction.
Tukaram parallel: abhang 2474 (lavana-water samarasa) — thematic-resonance. Salt-water + fire-camphor + one-flame; THE most-celebrated samarasa/non-dual-merge abhang in the corpus. Substantive parallel to सहजें सांडवला कर्मसंगु: the action-attachment dissolves not by effort but by samarasa-merge into the Self; salt does not decide to dissolve in water, it dissolves because it is salt and water is water. Same spontaneity-pattern. Sung at samādhi-funerals. Also abhang 2867 (ṭhevilē-Anantē equanimity prayer) — thematic-resonance. ṭhevilē-Anantē-taisē-chi-rāhāve; chitti-samādhāna; throw-burden-on-Deva. The ātma-tṛpti / ātma-samtuṣṭi of BG-3.17 finds its Marathi-bhakti analogue here: the samtoṣa of the realized is not effortful contentment but structural equanimity, placed-by-Ananta. Substantive.
Source citation: BG-3.17 — direct-paraphrase. Sanskrit तस्य कार्यं न विद्यते → Marathi कृतकार्यु देखैं जाहला. The interpretive expansion is the कृत- prefix: not "no duty exists for him" but "no duty remains because what was to be done has already been done". Also BG-15.20 — echo. कृतकृत्यश्च भारत — having understood this, one becomes wise, and kṛta-kṛtya (one-whose-duties-have-been-done). Same compound (कृत-कार्य ≈ कृत-कृत्य) as the Marathi कृतकार्यु; the ātmārāma of BG-3.17 is the same figure as the kṛta-kṛtya of BG-15.20. Also BG-4.19 — echo. यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः — whose every undertaking is devoid of desire-and-resolve. The सहजें सांडवला कर्मसंगु maps to काम-सङ्कल्प-वर्जित — the action-attachment is gone because desire-and-resolve are gone, not by separate renunciation-act. Also Bṛhadāraṇyaka Upaniṣad 4.4.6 — echo. आत्मन्येवात्मना तुष्टः — sated in the Self by the Self alone. This is the source-stratum for BG-3.17's आत्मन्येव च सन्तुष्टः — near-verbatim. The akāmo-niṣkāma-āptakāma-ātmakāma chain of Bṛhadāraṇyaka 4.4.6 is what BG-3.17 condenses into a single triplet (ātma-rati / ātma-tṛpti / ātma-samtuṣṭi). The same Upaniṣadic source-stratum was already cited at cluster 0079 for the sthitaprajña-portrait in adhyāya 2 (per observations.md, 2026-05-19, lesson 6); the ātma-thread runs continuously from Bṛhadāraṇyaka 4.4.6 → BG-2.55 → BG-3.17 → BG-5.7 → BG-6.20.

Modern application

The artist who once worked hard to be famous, and at some point stopped — not by deciding to stop (which would be कर्म-त्याग, attachment-renouncing-as-an-act-of-will), but because, somewhere along the way, the wanting-to-be-famous thinned out and didn't get replaced. The work continues. The studio still opens. The pieces still go out. But the ambition has fallen of its own accord. The ovi names exactly this: not renounced but let-go-spontaneously (सहजें सांडवला). And the diagnostic: it happened because something else had been completed inwardly — the artist has become, in some small way, कृतकार्यु. Not done with art; done with needing-art-to-do-something-for-her.
The senior engineer who, after twenty years, finds himself mentoring without ladder-ambition — and notices that the mentoring is better than it used to be, precisely because the ambition has dropped. The ovi's claim: the dropping happened because the inward kārya was already done; the mentoring-quality is the visible-form of the inward-completion. Not that he decided to mentor selflessly. The selflessness was a consequence, not a choice.
The elder who, in late life, is letting go of long-held projects — not by forced renunciation, not in despair, but with a quality of effortlessness that surprises the family. The projects were earlier her self; now they are simply objects that no longer require her self to continue. The ovi names this: सहजें सांडवला — let-go spontaneously. The mark of authenticity is the spontaneity. The fake version is willing oneself to let go; the real version is letting-go happening to one.

Sādhanā

Today, identify ONE attachment-to-action (not the action itself — the attachment) that you have been trying to drop by willpower. (Examples: the attachment to being the one who fixes everything; the attachment to being thanked for what you do; the attachment to a project's outcome going your way.) Notice that the willpower-version isn't working. Now ask: what kārya would have to be done — not by you, but in you — for this attachment to drop of its own accord (सहजें)? You may not be able to make that kārya happen today. But you can stop trying to force the attachment to drop, and instead place attention on the deeper unfinished work. The ovi's claim is that the deeper work, when done, makes the attachment drop without further effort. Test this hypothesis, in one small case, for 24 hours.

Arc

This closes the cluster. BG-3.18 (cluster 0115) will draw the operational corollary of the exception: नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन — for the ātmārāma, neither in doing nor in not-doing is there any purpose / loss; nor does he depend on any being for any purpose. And BG-3.19 (which may fall in cluster 0115 or 0116 depending on Sakhare's grouping) will draw the implication for the disciple: तस्मादसक्तः सततं कार्यं कर्म समाचर — therefore, you, who are not yet that figure, perform action without attachment.

Cluster summary

Core teaching. There is one exception to the chakra-obligation just built and indicted in BG 3.9–3.16: the human being who delights without interruption in the Self alone, sated in the Self, content in the Self — for him no duty-to-be-done remains, because what was to be done has already been done, and the action-attachment has fallen away of itself.

Theme tags. BG-3.17 · atmarama-exception · atma-rati-atma-tripti-atma-santushti · krta-karya · sahaja-karma-sanga-tyaga · jnana-yoga-emergence · karma-yoga-arc-position-4-reopened · akhandita-rama · na-limpe-karme.

Extended metaphors. None. The Sanskrit is a doctrinal definition and the Marathi stays doctrinal. The threshold-image न लिंपे कर्में (un-stained by action) belongs to the lotus-leaf family that BG-5.10 will fully unfold (पद्म-पत्र-इवाम्भसा), but Jñāneśvar holds back here; the explicit image is several ślokas away. Discipline: do not import what is not yet on the page.

Chapter arc position. The single exception-clause to the chakra-obligation. After cluster 0113 (BG-3.16) named the universal indictment of the chakra-skipper, 0114 (BG-3.17) names the only figure for whom the chakra-obligation does not apply — the ātmārāma, the kṛta-kārya. The exception is structurally necessary: without it, BG-3.16 over-claims. The next ślokas (BG 3.18–3.19) will draw the operational consequence — since Arjuna is NOT the ātmārāma, he must do the niṣkāma-karma.

Connects to next śloka. BG 3.18 (cluster 0115) draws the corollary: नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन — for the ātmārāma, neither in doing nor in not-doing is there any purpose / loss; nor does he depend on any being for any purpose. Having established that one figure stands outside the chakra-system, 3.18 names that he stands in no transactional-relation, and 3.19 (तस्मादसक्तः सततं कार्यं कर्म समाचर) draws the implication for the disciple: perform action without attachment, because you are not yet that figure.

Method-note. Doctrinally one of the most important clusters in adhyāya 3 — the exception-clause that prevents BG-3.16's chakra-indictment from over-claiming, and the first reopening of jnana-yoga-emergence (position 4) inside the karma-yoga-arc since adhyāya 2's sthitaprajña-portrait. Two-ovi structure is unusually clean: 3.146 = portrait (ātmārāma as un-stained-while-acting); 3.147 = mechanism (kṛta-kārya already, therefore action-attachment naturally released). The cluster introduces the load-bearing distinction कर्म-त्याग (abandoning action — prohibited at 3.143) ≠ कर्म-संग-त्याग (abandoning action-attachment — described at 3.147 as the spontaneous post-realization condition). This distinction will load-bear the rest of the karma-sannyāsa-yoga-as-one-doctrine of adhyāyas 4–5–6. The passive-emergent verb सांडवला at 3.147 is a textbook instance of the jñāna-yoga register-marker named in observations.md (2026-05-19, lesson 5): the grammar itself encodes the doctrine — attachment is not abandoned by an act of will; it drops as the natural consequence of the prior kṛta-kārya condition. Voice attribution is by sustained-context inference rather than per-cluster vocative (no Arjuna-vocative in either ovi); the default-rule from observations.md covers this case cleanly. Worth marking in notes/observations.md as: (a) the cluster where the karma-yoga / jñāna-yoga unity is structurally named for the first time in chapter 3; (b) the cluster that introduces the कर्म-त्याग ≠ कर्म-संग-त्याग distinction in compact Marathi form; (c) the Bṛhadāraṇyaka 4.4.6 source-stratum is the same continuous thread from adhyāya 2 (cluster 0079) — the ātma-rest doctrine has one Upaniṣadic source that the Gītā returns to repeatedly.