Cluster 0127 — BG 3.30 (मयि सर्वाणि कर्माणि सन्न्यस्य — Renouncing All Actions in Me)

BG-3.30

The chapter-3 apex-imperative. The argument that began at BG-2.47 (कर्मण्येवाधिकारस्ते — your right is only to action) and worked through BG-3.19's तस्मात्-imperative (cluster 0116, तस्मादसक्तः सततं कार्यं कर्म समाचर) and the loka-sangraha block (clusters 0119-0121, BG-3.22-25) now lands on its strongest formulation: not merely act-without-fruit, not merely act-for-the-watching, but renounce all actions IN ME. The Sanskrit's two compressed lines pack five operations: मयि-सन्न्यस्य (renouncing-in-Me), अध्यात्म-चेतसा (with-Self-consciousness), निराशीः (without-desire), निर्ममः (without-mine), विगतज्वरः (fever-gone) — closing with the single-word command युध्यस्व (fight!). Six Marathi ovis unfold each operation.

Three findings worth front-loading:

The bridge-phrase. Jñāneśvar's Marathi मज अर्पावीं (offer-to-Me) at 3.186 is the FIRST Marathi formal rendering of the Sanskrit मयि सन्न्यस्य — and this same Sanskrit phrase is verbatim quoted-back at BG-12.6 (ये तु सर्वाणि कर्माणि मयि सन्न्यस्य मत्पराः — those who, renouncing all actions in Me, take Me as supreme) as the bhakti-yoga apex. BG-3.30 is structurally the door from karma-yoga to bhakti-yoga; cluster 0127 is its Marathi-canonical witness. The chapter's argument has crossed from impersonal-karma-yoga (act without attachment) to theistic-karma-sannyāsa (offer the action to Me, lodge the citta in the Self) — and the later adhyāyas (especially 9 and 12) will operate from this footing.

The fever-is-doubt equation. Jñāneśvar at 3.191 glosses the Sanskrit विगतज्वरः (fever-gone) as Marathi निःशंकु (without-doubt). The somatic ज्वर is read cognitively: the fever IS the doubt; removing the doubt IS removing the fever. This interpretive equation is foundational and worth tracking corpus-wide — it makes the chapter's emotional-relief closing (doubt-clears) structurally parallel to BG-18.66's मा शुचः (do not grieve) and BG-4.42's छित्त्वैनं संशयं ... योगमातिष्ठोत्तिष्ठ (cutting this doubt, rise in yoga).

The householder-friendly expansion. 3.188's reading of BG-3.30's निराशीर्निर्ममो (without-desire, without-mine) as not anti-enjoyment but anti-clinging — तुवां शरीरपरा नोहावें — कामनाजात सांडावें — मग अवसरोचित भोगावे भोग सकळ (don't be body-bound, abandon desire-class, THEN enjoy all occasion-fit experiences) — is the seam between strict-renunciate Vedānta and Vārkarī householder-bhakti. The Sanskrit only forbids; the Marathi forbids AND permits, with the permission grounded in the prior renunciation-conditions. This is the structural-permission Jñāneśvar's audience needed and the Iśa Upaniṣad's तेन त्यक्तेन भुञ्जीथाः (by-renouncing-thus, enjoy) is the cited precursor.

Stage-thread. Five of six ovis tagged at karma-yoga-arc position 3, stage-name karma-sannyāsa-to-Me. The chapter's apex landing. The full thread chain through adhyāya 3 now reads: 3.78-3.80 (svadharma, cluster 0106) → 3.81-3.84 (yajña, cluster 0107) → 3.150-3.151 (niṣkāma imperative re-statement, cluster 0116) → 3.164-3.165 (loka-sangraha-preface, cluster 0120) → 3.186-3.188 + 3.190-3.191 (karma-sannyāsa-to-Me, this cluster). The chapter-3 doctrinal-build closes; BG-3.31 (next cluster) will name the audience-disposition (śraddhā + an-asūyā) for whom the doctrine becomes operative.

Ovi 3.186

Original (Marathi): तरी उचितें कर्में आघवीं । तुवां आचरोनि मज अर्पावीं । परी चित्तवृत्ति न्यासावी । आत्मरूपीं ॥१८६॥ Voice: krishna-to-arjuna (the strongest possible anchor: second-person imperative तुवां ... अर्पावीं you should offer + first-person target मज to-Me, Kṛṣṇa's self-reference; sustained Kṛṣṇa-speech continues unbroken from the chapter's prior commentary)

Word-by-word gloss

Marathi	Meaning
तरी	so / then
उचितें कर्में आघवीं	all proper / appropriate / due actions (ucita karme āghavī)
तुवां	you (second-person pronoun, Old Marathi `तूं`-instrumental)
आचरोनि	having performed
मज अर्पावीं	offer to Me
परी	but / moreover
चित्तवृत्ति	citta-vṛtti (the operations of mind / mental modifications)
न्यासावी	should be lodged / set-down / consigned (the same Sanskrit root नि+अस् as in सन्न्यस्य)
आत्मरूपीं	in the Self-form / in the form-of-the-Self (locative)

Literal translation

English: "So, all proper actions — having performed them, you should offer to Me; moreover, the citta-vṛtti should be lodged in the Self-form."

मराठी (आधुनिक): "म्हणून सर्व उचित कर्मे तू करून मला अर्पण कर; पण चित्तवृत्ती आत्मस्वरूपात स्थापन कर."

The load-bearing translation-move is the splitting of BG-3.30's compressed Sanskrit मयि सर्वाणि कर्माणि सन्न्यस्याध्यात्मचेतसा into TWO distinct operations: (i) the outer-act of offering-actions-to-Me, and (ii) the inner-act of lodging-citta-vṛtti-in-Self-form. The Sanskrit अध्यात्मचेतसा (with adhyātma-consciousness) is an adverbial-instrumental modifying the offering; Jñāneśvar renders it as a separate operational instruction using a contrastive परी (moreover / but-also). The reason this matters: the listener now has TWO things to do, not one, and the two can be checked independently. Did you offer the action? Yes. Was your citta-vṛtti in the Self while you did it? — a separate question.

The Marathi verb न्यासावी (should-be-lodged) is the cognate of Sanskrit सन्न्यस्य — the same ROOT (नि+अस्) but redirected: the Sanskrit verb takes actions (कर्माणि) as object; the Marathi verb takes citta-vṛtti as object. This is a precision interpretive move. The Sanskrit's सन्न्यस्य is read as having a dual-target — actions outwardly, citta-vṛtti inwardly. Jñāneśvar makes both targets explicit.

उचितें कर्में आघवीं — all proper actions. The qualifier उचित (proper / occasion-fit) is doing important work: BG-3.30 does not authorize all actions whatsoever, only one's svadharma / occasion-appropriate kartavya. The chapter's earlier svadharma-block (3.78-3.80 in cluster 0106) is presupposed.

मज अर्पावीं — offer to Me. The first explicit मद्-अर्पण injunction in the Gītā. The phrase will be quoted-back universally at BG-9.27 (यत्करोषि यदश्नासि ... तत्कुरुष्व मदर्पणम् — whatever you do, eat, sacrifice, give, make it an offering to Me) and is the structural source of all later mad-arpaṇa-bhakti formulations. The cluster's location is doctrinally consequential.

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The चित्तवृत्ति आत्मरूपीं न्यासावी is doctrinal-Vedānta consciousness-direction (the same vocabulary as Yogasūtra 1.2's योगश्चित्तवृत्तिनिरोधः — yoga is the inhibition of citta-vṛttis — though here the move is relocation of citta-vṛtti rather than inhibition). It is NOT Nāth-tantric anāhata-cakra-placement. The आत्मरूप is paramātma-form, not a topographic body-locus.

Cross-references

Internal:
developed-further from 3.150 (cluster 0116). 3.150-3.151's तस्मात् ⇒ म्हणौनि कामरहितु ... नियतु स्वधर्म रहाटें — पातले कैवल्यपद जगीं was the impersonal-karma-yoga imperative. 3.186 adds the explicit मज-target: same imperative-form, now with Lord-as-recipient. The kaivalya of 3.151 is relocated as in-Me.
developed-further from 2.271 (cluster 0075). 2.271 first introduced the karma-arpaṇa idea in commentary on BG-2.48's yoga as samatva. That was anticipatory — the proper imperative-form arrives only here as the formal Marathi of BG-3.30's मयि-सन्न्यस्य.
Tukaram parallel:
Tukaram 2867 — ठेविलें अनंतें तैसें चि राहावें — चित्तीं असों द्यावें समाधान (whatever the Infinite has placed, just remain so; let contentment dwell in the citta). The bhakta's-side restatement of the citta-vṛtti-discipline: the citta is held in samādhāna rather than turned outward toward outcomes. Strong-parallel — both texts make the citta's placement the operative variable.
Source citations:
Bhagavad Gītā 3.30 — direct-paraphrase. The cluster IS the commentary on this verse.
Bhagavad Gītā 9.27 — echo. यत्करोषि यदश्नासि यज्जुहोषि ददासि यत् — तत्कुरुष्व मदर्पणम् is the later universalization of 3.186's first-appearance mad-arpaṇa injunction.
Bhagavad Gītā 12.6 — echo. ये तु सर्वाणि कर्माणि मयि सन्न्यस्य मत्पराः — verbatim phrase-reuse of BG-3.30's मयि सर्वाणि कर्माणि सन्न्यस्य. Cluster 0127 is the first appearance of the load-bearing Sanskrit phrase; BG-12.6 reads as a citation of this verse.

Modern application

When you have completed a piece of work — submitted the report, finished the surgery, delivered the project — and the question of how to release it arises: not abandon it, not boast about it, not anxiously wait for feedback. The ovi prescribes: offer it (मज अर्पावीं) — mentally place the completed thing in the Lord's hands and turn away from the result-watching. The two-clause discipline — (i) outer-offering, (ii) citta-relocation — gives a precise test: am I still mentally hovering over the result? If yes, the citta has not yet been न्यासित (lodged) in the Self.
When a junior takes credit for your work, or a senior fails to acknowledge it, and the slow burn of but I did that begins to take possession of your citta — the ovi names exactly what has happened: the citta-vṛtti has lost its lodging-in-Self and has migrated to the credit-claim. The corrective is not to argue or sulk but to RE-LODGE: the action was offered; the credit is not the work's true return.
When you find that you have begun checking how many people viewed your post / read your article / engaged with your work — the small dopamine-loop of metric-watching — and the ovi's discipline catches the precise moment of citta-leak: the offering was momentary; the citta-vṛtti has wandered off to count-watching. The instruction is to RE-LODGE: re-perform the offering as a fresh act-of-mind, and let the metric stay where you placed it.

Sādhanā

Today, before you begin one specific piece of work that you would normally complete-and-watch-for-results, do this small act first: speak aloud or silently one sentence — मज अर्पावीं (or its English form: I offer this to the Lord) — naming the work and the recipient. Then perform the work. After completing it, do NOT check the result for some defined interval (one hour, until tomorrow, until next week's review — whatever fits the work's natural cycle). The interval is the diagnostic: notice how many times the citta-vṛtti tries to migrate back to the result-watching, and each time, RE-LODGE (आत्मरूपीं चित्तवृत्ति न्यासावी).

Arc

Having stated the positive operation — offer the action, lodge the citta — Kṛṣṇa in 3.187 will state the cognitive-intrusion that would undo it: the I-am-the-doer thought must not enter the citta.

Ovi 3.187

Original (Marathi): आणि हें कर्म मी कर्ता । कां आचरैन या अर्था । ऐसा अभिमानु झणें चित्ता । रिगों देसीं ॥१८७॥ Voice: krishna-to-arjuna (second-person prohibition देसीं you-permit — Kṛṣṇa addressing Arjuna directly; the झणें ('don't-at-all-allow') intensifier strengthens the imperative-form; continuation of unbroken Kṛṣṇa-speech)

Word-by-word gloss

Marathi	Meaning
आणि	and / moreover
हें कर्म मी कर्ता	"this action — I am the doer" (quoted thought-form)
कां आचरैन	"why should I perform [it]?" / "I am performing" (alternative inflected sense)
या अर्था	for this purpose (purposive-locative)
ऐसा अभिमानु	such-pride / such an abhimāna (sense of I-doership)
झणें	on-no-account / don't-at-all
चित्ता	into the citta (locative)
रिगों देसीं	let-enter / give-entry (second-person prohibition)

Literal translation

English: "And do not, on any account, let such an abhimāna — this action, I am the doer or why should I perform it / for what purpose — enter the citta."

मराठी (आधुनिक): "आणि 'हे कर्म मी करतो' किंवा 'का करावे' असा कोणताही अभिमान चित्तात मुळीच शिरू देऊ नकोस."

The ovi diagnoses a SUBTLER error than fruit-desire. Even if one has lodged the citta-vṛtti in the Self (3.186) and offered the act to Me (3.186), there remains the threat of the kartṛtva-abhimāna — the I-am-the-doer thought-form, the हें कर्म मी कर्ता cognition. This is BG-3.27's diagnosis (अहंकारविमूढात्मा कर्ताहमिति मन्यते — the one deluded by ahaṃkāra thinks 'I am the doer') — and BG-3.30's निर्मम (without-sense-of-mine) is the prescription. Jñāneśvar at 3.187 makes the prescription operational: it is not a state to wait for but a cognitive intrusion to detect and block.

The Marathi झणें is the strong intensifier — not merely don't, but on no account, at no moment. The cognition is to be refused at the threshold (the door of the citta — चित्ता रिगों देसीं), not negotiated with after admission. Two ovis, two distinct disciplines: 3.186 says put the citta-vṛtti somewhere; 3.187 says and block this specific thought from the door.

The two example-thoughts Jñāneśvar names are revealing: हें कर्म मी कर्ता (I am the doer of this action) and कां आचरैन या अर्था (why should I perform this / I-perform-this-for-this-purpose). The second is interesting because it appears self-justifying rather than self-aggrandizing — even the purpose-talk of the doer is to be blocked. The pattern is not just I did this but I-with-a-reason-do-this — the entire ego-purposive-frame. This is the radical-version of niṣ-kartṛ-bhāva.

Metaphor-unfold

No extended metaphor in this ovi. (The रिगों देसीं — let-enter — implies a citta-as-house image but it is not developed; this is conventional figurative language, not an extended-image.)

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal:
developed-further from 3.186. The positive-prescription (lodge citta-vṛtti in Self) of 3.186 needs the negative-prohibition (block kartṛtva-abhimāna) of 3.187. The two ovis are a positive-negative imperative-pair.
Tukaram parallel:
Tukaram 2922 — संचित प्रारब्ध क्रियमाण सर्व झालें नारायण (samcita-prārabdha-kriyamāṇa, all became Nārāyaṇa). The Vārkarī-side achievement of 3.187's discipline: the karma-categories themselves dissolve into the Divine, leaving no operator-frame in which the I-am-doer thought could lodge.
Source citations:
Bhagavad Gītā 3.30 — direct-paraphrase. निर्मम ⇒ अभिमानु झणें चित्ता रिगों देसीं.
Bhagavad Gītā 3.27 — echo. अहंकारविमूढात्मा कर्ताहमिति मन्यते — the diagnosis that 3.30's निर्मम corrects. The Marathi हें कर्म मी कर्ता is a verbatim rendering of कर्ता-अहम्.
Bhagavad Gītā 5.8-9 — echo. नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित् (the yoked tattva-knower thinks, I do nothing at all) — the perceptual-expansion of the kartṛtva-abhimāna's blocking.

Modern application

When the meeting has gone well and the credit-distribution is about to begin and you feel the small forward-lean of I want to be sure my contribution is named — the ovi catches that lean exactly: the kartṛtva-abhimāna is approaching the citta's door. The instruction is झणें ... रिगों देसीं — on no account let it enter. Not because credit-claims are wrong but because the citta-vṛtti was being held in the Self (3.186), and admitting the credit-claim-thought breaks the holding.
When you have done a good thing — sat with an ill friend, mentored a struggling junior, fixed a thing in your community — and the thought arises I should write about this / others should know about this — and you notice the thought is wearing the disguise of for-a-purpose (so others can learn, so the example will spread, so the contribution will be recognized). The ovi's second example-thought (कां आचरैन या अर्था — for-what-purpose-do-I-perform) catches exactly this: even the purpose-justified version of the doer-frame is blocked.
When you find yourself replaying a hard conversation you handled well — the small private satisfaction at your own steadiness — and you notice that this private satisfaction is not innocent; it has the same structural form as the kartṛtva-abhimāna. The ovi names this: any thought-form whose grammar is I-the-doer is to be refused at the door. Not to make you ashamed of the steadiness, but to keep the citta lodged where 3.186 lodged it.

Sādhanā

Today, set a single 60-minute interval (a meeting, a stretch of work, a conversation). At the start, recall the offering of 3.186 (मज अर्पावीं). During the interval, when you notice the I-am-doer thought arising in any of its forms — I am the one doing this well / I have a reason for this / others should see this — silently use the Marathi word झणें (on no account) as a single-word interrupt, and re-lodge the citta. Count nothing, evaluate nothing. The 60 minutes is for noticing-and-interrupting; the evaluation, if any, can come tomorrow.

Arc

Having blocked the doer-pride, Kṛṣṇa in 3.188 will address the next subtle attachment — the body-bound-attitude — and will give the precise three-clause permission-and-prohibition for the householder's daily life.

Ovi 3.188

Original (Marathi): तुवां शरीरपरा नोहावें । कामनाजात सांडावें । मग अवसरोचित भोगावे । भोग सकळ ॥१८८॥ Voice: krishna-to-arjuna (second-person directive तुवां ... नोहावें you should-not-become; sustained Kṛṣṇa-speech)

Word-by-word gloss

Marathi	Meaning
तुवां	you
शरीरपरा नोहावें	not-become body-bound / not-become body-paratā (one-whose-supreme-is-the-body)
कामनाजात सांडावें	abandon the desire-class (the whole genus of cravings, kāmanā-jāta)
मग	then
अवसरोचित	occasion-fit / situation-appropriate
भोगावे	should-be-enjoyed / should-be-experienced
भोग सकळ	all experiences / all bhogas

Literal translation

English: "You should not become body-supreme; abandon the entire desire-class; then — all occasion-fit experiences should be enjoyed."

मराठी (आधुनिक): "तू देहाला सर्वस्व मानू नकोस; सर्व कामनांचा त्याग कर; मग प्रसंगानुरूप जे जे भोग येतील ते सगळे भोगावेस."

This is the cluster's most-quoted and most-subtle ovi. The Sanskrit BG-3.30's निराशीर्निर्ममो भूत्वा (becoming-without-desire, becoming-without-mine) reads as a simple double-negation; Jñāneśvar's Marathi reads it as a THREE-clause structure with an explicit positive-permission at the close: not just abandon desire, but abandon desire AND THEN enjoy occasion-fit experiences.

Three things make this radical-and-householder-friendly.

(1) शरीरपरा नोहावें — don't be body-paratā. The word पर here means supreme / ultimate / one-for-whom-X-is-the-final. To be शरीर-पर is to treat the body as the supreme reference-point — to organize one's life around bodily preservation, bodily pleasure, bodily appearance. The ovi forbids this orientation. But notice — it does not forbid HAVING a body, USING a body, OR experiencing through a body. Only the paratā (the supreme-status) is forbidden.

(2) कामनाजात सांडावें — abandon the kāmanā-jāta. The word जात means class / genus / entire-category. The instruction is to abandon not this-or-that-craving but the entire form of desiring, the very class of mental modifications called craving. This is the niṣkāma-condition that the chapter has built toward since BG-2.47.

(3) मग अवसरोचित भोगावे भोग सकळ — THEN enjoy all occasion-fit experiences. This is the move. After the body is dethroned (clause 1) and the desire-class is abandoned (clause 2), the question is: what about experience-itself? The answer is positive: enjoy it ALL, when the occasion presents it. The qualifier अवसरोचित (occasion-fit) is the safeguard: don't seek experiences (that would re-instate the desire-class), but when an occasion brings an experience (a meal arrives, a pleasure is offered, a beauty appears), enjoy it.

This is the structural-permission for the householder life. The Iśa Upaniṣad's first two ślokas — तेन त्यक्तेन भुञ्जीथाः ... कुर्वन्नेवेह कर्माणि जिजीविषेच्छतं समाः (by-renouncing-in-this-way, enjoy; performing karmas in this very way, one should desire to live a hundred years) — supply the precursor: renunciation and enjoyment are not opposed but sequenced. First the renunciation-condition; then the permission-to-enjoy. Jñāneśvar's 3.188 is in this tradition.

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The शरीरपरा नोहावें does not invoke Nāth-tantric body-transformation vocabulary; it is the doctrinal-Vedānta dethroning of the body-as-supreme.

Cross-references

Internal: (empty — the closest internal parallel is the chapter-6 prescription नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः (BG-6.16, not for one who eats too much, nor for one who eats not at all), which is a later restatement of the moderate-bhoga principle. That belongs to cluster ~0240 and is not yet decoded in our corpus; linking is deferred to honest absence.)
Tukaram parallel:
Tukaram 2806 — पवित्र अन्न हरि-चिंतनें (food is pure when eaten in Hari-cintana). The bhakta-side daily-meal-blessing form of the occasion-fit-bhoga: the meal is enjoyed, but the citta is in Hari-cintana. The structural-parallel to 3.188 is precise: outer-bhoga + inner-non-attachment.
Tukaram 2854 — the canonical householder-dharma 5-verse: परमपद by बलें of वैराग्य while performing uttama-vehavāra (excellent worldly-dealings). The Vārkarī-operationalization of 3.188's householder-permission.
Source citations:
Bhagavad Gītā 3.30 — direct-paraphrase + interpretive-expansion. The positive-permission भोगावे भोग सकळ is Jñāneśvar's expansion of the Sanskrit's implicit room for occasion-fit experience.
Bhagavad Gītā 5.22 — echo. ये हि संस्पर्शजा भोगा दुःखयोनय एव ते — आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः (sense-contact-born bhogas are wombs of dukkha; the wise does not delight-in them). The verb-distinction is precise: 5.22 forbids रमते (delighting-in); 3.188 permits भोगावे (have-experiences-of). Occupancy-without-identification — the same principle from a single Sanskrit source-text's two angles.
Iśa Upaniṣad 1-2 — echo. तेन त्यक्तेन भुञ्जीथाः — कुर्वन्नेवेह कर्माणि जिजीविषेच्छतं समाः. The renunciation-then-enjoyment sequence is the Iśa's foundational paradox.

Modern application

When the meal is in front of you — a meal you did not seek, prepared by someone for an occasion, with specific tastes and textures and aromas — the ovi gives the precise permission: ENJOY it (भोगावे), fully, occasion-fit. Not the Stoic stiffening-against-the-pleasure, not the indulgent-clinging that would re-launch the kāmanā-jāta. The middle path: full presence to the meal because the body has been dethroned and the desire-class abandoned earlier, in non-meal time. The renunciation-conditions enable the enjoyment.
When a piece of beauty crosses your path — light through a window, a child's laugh, a strain of music — and you feel the slight inner-reaching-toward-grasping ("I should record this / I should buy more like this / I should make this happen again"). The reaching IS the kāmanā-jāta lighting up. The ovi corrects: enjoy the occasion-fit beauty without the reach. The aesthetic experience and the grasping-extension are two different cittavṛttis; the first is permitted, the second is forbidden.
When you find yourself organizing your life around bodily-maintenance to a degree that has become silent-supreme — the meal-timing, the gym-routine, the medical-tracking, the appearance-watching — and you notice that the body has crept into the पर (supreme) position. The ovi does not forbid any of these activities; it dethrones their paratā. The same activities, performed without the body-as-supreme, are householder-yoga; performed with body-as-supreme, they are bondage. The structural-test: when these activities are interrupted by an occasion-fit demand, does the citta resist?

Sādhanā

Today, identify one body-care activity that has crept toward शरीर-परा status in your week (the workout, the diet-tracking, the appearance-maintenance) and one body-non-care activity that is occasion-fit (a meal with a friend, a stretch of time outside, a beauty-moment). Do BOTH today. The first you will do without परत्व — perform-without-treating-it-as-supreme; allow the schedule to be flexible, allow interruption, do not protect-it-against-occasion. The second you will do as अवसरोचित भोग — present-tense, full-presence, no grasping-after. The contrast is the lesson.

Arc

Having dethroned the body and permitted occasion-fit-bhoga, Kṛṣṇa in 3.189 will now turn to the specific occasion-at-hand: the bow, the chariot, the warrior-disposition. The general principle (3.186-3.188) now becomes specific instruction (3.189-3.190).

Ovi 3.189

Original (Marathi): आतां कोदंड घेऊनि हातीं । आरूढ पां इयें रथीं । देईं आलिंगन वीरवृत्ती । समाधानें ॥१८९॥ Voice: krishna-to-arjuna (three second-person imperatives — घेऊनि हातीं + आरूढ पां + देईं आलिंगन — addressed to the warrior at hand)

Word-by-word gloss

Marathi	Meaning
आतां	now
कोदंड	bow (the Mahābhārata-text formal name for Arjuna's gāṇḍīva)
घेऊनि हातीं	taking in [your] hand
आरूढ पां	mount [you], climb-on
इयें रथीं	on this chariot
देईं आलिंगन	give embrace
वीरवृत्ती	to the warrior-disposition (the vīra-vṛtti)
समाधानें	with composure / with samādhāna

Literal translation

English: "Now, taking the bow in [your] hand, mount this chariot, embrace the warrior-disposition with composure."

मराठी (आधुनिक): "आता हातात धनुष्य घे, या रथावर आरूढ हो, आणि शांत समाधानाने वीरवृत्तीला आलिंगन दे."

The ovi is the embodied-choreography that translates the abstract doctrinal-instruction (3.186-3.188) into the specific concrete-action at hand. The Sanskrit's single imperative युध्यस्व (fight!) is unfolded into THREE sequential motions: pick-up-bow → mount-chariot → embrace-warrior-vrtti. The unfolding gives the action a texture — it is not a sudden lunge but a series of preparatory motions, each of which can be performed समाधानें (with composure / from the citta-vṛtti-lodged-in-the-Self position the prior ovis prescribed).

The closing word समाधानें (with samādhāna) is the load-bearing word. It ties the embodied-warrior-act back to 3.186's citta-vṛtti-instruction: the warrior-vṛtti is to be embraced with the same samādhāna-of-citta that the offering-and-lodging produced. The samādhānem says: do the violent thing from a peaceful inner-condition. This is the karma-yoga structural-claim: the OUTER act can be intense (war, in this case) while the INNER condition is composed.

वीरवृत्ती — the warrior-disposition. This is the Marathi for the specific guṇa-set of the warrior: courage, decisive action, fearlessness, the readiness to act under stake. Jñāneśvar uses the word आलिंगन देईं (give-embrace-to) — not adopt or enter into but EMBRACE — as if the warrior-vṛtti is already standing there waiting and the warrior has only to consent to its embrace. The chapter-2 reluctance of Arjuna (BG-2.4-9, the famous I will not fight) is being structurally undone here: the warrior-vṛtti was always available; the fight was always the dharma; only the kartṛtva-abhimāna and the body-paratā and the desire-class were blocking the embrace. Now that they are removed (3.186-3.188), the embrace is the natural close.

Metaphor-unfold

The bow-chariot-warrior imagery here is the literal Mahābhārata setting, not an extended philosophical metaphor. Marked metaphor_family: warrior-mount for corpus-indexing but no 3-column unfolding is appropriate — the bow IS Arjuna's bow, the chariot IS his chariot. The imagery's function is to embody the doctrinal-imperative; the imagery itself is not symbolic-layered.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: (empty)
Tukaram parallel: (empty — Tukaram's mode is not the warrior-frame. Honest absence; better empty than wrong.)
Source citations:
Bhagavad Gītā 3.30 — direct-paraphrase. युध्यस्व ⇒ the three preparatory motions + the warrior-vṛtti-embrace.
Bhagavad Gītā 2.37 — echo. तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः (therefore rise, Kaunteya, resolved for battle) — the chapter-2 first उत्तिष्ठ-imperative. 3.189's bow-and-chariot-and-warrior-vrtti is the karma-yoga-doctrine's return to that opening imperative, now equipped with the full apparatus of the chapter-3 argument.

Modern application

When the doctrinal-preparation has been done (you have read the books, attended the retreats, understood the principle) and the actual ACT is now to be performed (the difficult conversation, the necessary confrontation, the move that has been long-deferred) — the ovi gives the embodied-sequence: pick up your specific tool (the laptop / the phone / the meeting-link), enter your specific setting (the office / the family-room / the call), and EMBRACE the disposition the act requires. The samādhāne-ness is the test: are you performing the act FROM the composed inner-position, or from the agitated one?
When a senior in your field has been describing for months that they are going to make the hard change (the company-pivot, the resignation, the public statement) and has not made it — the ovi names the missing step: the embodied-preparation-sequence has not been performed. Words alone are not the act. The bow-pick-up, the chariot-mount, the warrior-vṛtti-embrace are three SEPARATE physical-mental motions; until each has been performed, the युध्यस्व is in the future-perfect.
When you find yourself preparing for an important act with the wrong inner-tone (the gym-shoulders-stretch-and-pep-talk, the I-must-be-aggressive-now, the I-must-overcome-my-natural-tendency-by-force) — and the ovi corrects: the warrior-vṛtti is embraced WITH SAMĀDHĀNA, not with aroused-agitation. The composure precedes the act and accompanies the act; without it, the act is karma-bondage rather than karma-yoga.

Sādhanā

Today, identify one act you have been preparing for (the conversation, the work-shift, the apology, the boundary-setting). Before performing it, do three deliberate physical-motions that correspond to 3.189's three: (i) pick up the tool the act requires (literally, with your hand — phone, key, pen, doorknob); (ii) enter the setting the act requires (literally, with your body — sit at the desk, walk into the room, dial the call); (iii) silently embrace the disposition the act requires by naming it (I am the one who shows up in this conversation as composed-and-direct). Then perform the act. The choreography slows-down the entry and embeds the samādhāna.

Arc

Having mounted-and-embraced the warrior-vṛtti, Kṛṣṇa in 3.190 will state the WHY in the largest terms — fame in the world, glorification of svadharma, relief of the earth's burden — connecting the immediate-act to the chapter's loka-sangraha doctrine.

Ovi 3.190

Original (Marathi): जगीं कीर्ति रूढवीं । स्वधर्माचा मानु वाढवीं । इया भारापासोनि सोडवीं । मेदिनी हे ॥१९०॥ Voice: krishna-to-arjuna (three second-person imperatives — रूढवीं + वाढवीं + सोडवीं — addressed to Arjuna as the warrior whose specific act will accomplish these three lokika-objectives)

Word-by-word gloss

Marathi	Meaning
जगीं	in the world
कीर्ति	fame / renown
रूढवीं	establish / cause-to-be-established
स्वधर्माचा मानु	the honor / dignity of svadharma
वाढवीं	increase / grow / cause-to-grow
इया	this
भारापासोनि सोडवीं	relieve from the burden
मेदिनी हे	this earth (medinī)

Literal translation

English: "Establish fame in the world; increase the honor of svadharma; relieve this earth from the burden."

मराठी (आधुनिक): "जगात कीर्ती मिळव; स्वधर्माचा सन्मान वाढव; आणि या पृथ्वीला [तिच्या] भारापासून मुक्त कर."

The ovi knots THREE of the chapter's doctrinal threads onto Arjuna's one specific act: (i) कीर्ति-in-the-world picks up BG-2.33's warning that the failure-to-fight would lose कीर्ति, here positively-flipped into a commission; (ii) स्वधर्माचा मानु वाढवीं picks up the chapter-3 svadharma-thread that began at 3.78-3.80 (cluster 0106); (iii) भारापासोनि सोडवीं मेदिनी हे picks up the loka-sangraha-frame of clusters 0119-0121 — the cosmic-pedagogical mechanism by which the exemplar's act protects the worlds.

The earth-burden-relief image (मेदिनी / भार) is a striking-reversal. In BG-1.40-41, Arjuna's own argument was that war would BURDEN the dharmic-order: कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः (in the destruction of the family the eternal family-dharmas perish), the families would mix, the women would be corrupted, society would collapse — Arjuna's frame had the war as a burdening act. The chapter-3 close inverts: the war is now the relieving act. The same image (earth + burden) has reversed its polarity through the chapter's argument. Arjuna's विषाद-claim has been structurally overcome.

स्वधर्माचा मानु वाढवीं — increase the honor of svadharma. Notice the verb: not fulfill svadharma, not perform svadharma, but INCREASE THE HONOR OF svadharma. This is the exemplar-frame: when one does one's svadharma well, the dignity of svadharma-itself rises in the world. Others see what svadharma-fulfillment looks like; the institution of svadharma is strengthened. This is the loka-sangraha mechanism applied to the specific case of svadharma's social-standing. Cluster 0120's भूतजात सकळ असे आम्हांचि आधीन ... न व्हावें बरळ (creatures-are-under-our-governance ... must-not-be-negligent) is the cosmic-exemplar-side; 3.190 is the human-warrior-side of the same teaching.

कीर्ति रूढवीं — establish fame. The honest reading: 3.190 does invoke fame-acquisition as a positive end. But this is not the kāmanā-jāta (desire-class) of 3.188 because the kīrti here is not a personal-craving but a lokika-consequence-of-svadharma-well-done. The kīrti will arise as a byproduct of the act-correctly-performed; the warrior is not to seek it but the world's seeing-of-it is a legitimate lokika-good. This is the chapter-3 chassis: niṣkāma-disposition + lokika-consequence-acknowledgment.

Metaphor-unfold

No extended metaphor in this ovi. (The earth-burden image, though striking, is conventional Mahābhārata-trope-figurative-language not a 3-column metaphor-unfolding.)

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal:
developed-further from 3.165 (cluster 0120). 3.165 stated the loka-sangraha-preface from the COSMIC-exemplar side (भूतजात सकळ असे आम्हांचि आधीन ... न व्हावें बरळ); 3.190 restates the same exemplar-responsibility from the HUMAN-warrior side (जगीं कीर्ति रूढवीं ... मेदिनी हे). The cosmic-exemplar and the human-warrior are the two voicings of the same loka-sangraha doctrine.
Tukaram parallel: (empty — the warrior-frame and the world-fame-acquisition position are not characteristic Tukaram modes. Honest absence.)
Source citations:
Bhagavad Gītā 3.30 — interpretive-expansion. The three positive-objectives (कीर्ति + स्वधर्म-मान + earth-relief) are Jñāneśvar's reading of युध्यस्व as conjoined-to-the-whole-chapter's-argument.
Bhagavad Gītā 2.33 — echo. The कीर्ति + svadharma coupling here is the positive-form completion of BG-2.33's negative warning.
Bhagavad Gītā 1.40-41 — echo. The earth-burden image is here inverted from Arjuna's विषाद-claim.

Modern application

When you are tempted to do your job just well enough — the bare-minimum competence that lets you collect the salary without doing the work's actual dignity-raising — the ovi catches the missed-stake: doing your svadharma well does not merely fulfill the role, it INCREASES the honor of the role itself in the world. The teacher who teaches well makes teaching-as-such more honored. The engineer who builds carefully makes engineering-as-such more trustworthy. Bare-minimum competence is svadharma-fulfillment without मान-वाढव — and is therefore lokika-loss.
When you find yourself dismissing fame as ego-trap — and refuse opportunities to be visible in your work, refuse to publish, refuse to be quoted, refuse to be seen — and the ovi corrects: kīrti is a lokika-good when it follows-from-svadharma-correctly-done. The kīrti to refuse is the desire-class kīrti (kīrti-as-craving); the kīrti to allow is the byproduct-kīrti (kīrti-as-byproduct-of-correctly-done-svadharma). The disposition (niṣkāma) is the test, not the kīrti-itself.
When you are working out whether a hard public action you are considering (the whistleblowing, the institutional-criticism, the dissent) is appropriate — and the ovi gives the loka-sangraha-frame: ask whether the action would increase the honor of your svadharma and relieve a burden in the world. If yes-to-both AND the doer-disposition (3.187) is held, the action passes the chapter-3 test. If either of the lokika-objectives is absent, the action may be personal-rebellion in svadharma-disguise.

Sādhanā

Today, in one specific work-task, ask the question: if I do this task with full svadharma-attentiveness, does the dignity of my role rise in the seeing of those around me? Then do the task with that frame held. Notice — not to manufacture-the-rising, but to perform from the awareness that the rising or non-rising of svadharma-mān is one of the act's lokika-stakes. The frame slows-down the doing and connects the immediate-task to the lokika-objective.

Arc

Having stated the WHY at the lokika-scale, Kṛṣṇa in 3.191 (the cluster's closing ovi) will return to the INNER condition that makes the lokika-objectives achievable: niḥśankatā, citta-application, and speech-discipline.

Ovi 3.191

Original (Marathi): आतां पार्था निःशंकु होईं । या संग्रामा चित्त देईं । एथ हें वांचूनि कांहीं । बोलों नये ॥१९१॥ Voice: krishna-to-arjuna (the explicit Arjuna-vocative पार्था is the strongest possible voice-anchor; three second-person imperatives — होईं + देईं + बोलों नये — close the cluster and the chapter's main doctrinal-argument)

Word-by-word gloss

Marathi	Meaning
आतां	now
पार्था	O Pārtha (Arjuna's vocative)
निःशंकु होईं	become without-doubt / become niḥśanka
या संग्रामा	to this battle
चित्त देईं	give the citta
एथ	here / in this matter
हें वांचूनि	except this / other than this
कांहीं	anything
बोलों नये	should not be spoken / one ought not speak

Literal translation

English: "Now, O Pārtha, become without-doubt; give your citta to this battle; here, except this, nothing else should be spoken."

मराठी (आधुनिक): "आता हे पार्था, निःशंक हो; या युद्धावर चित्त एकाग्र कर; याशिवाय इथे आणखी काहीही बोलू नकोस."

The cluster's closing ovi, and one of the most-quoted closing-imperatives of the karma-yoga doctrine in the Marathi-devotional tradition. Three disciplines, packed into four lines.

(1) निःशंकु होईं — become without-doubt. The load-bearing Jñāneśvar interpretive move is the equation NIḤŚAṄKA = VIGATA-JVARAḤ. The Sanskrit's विगतज्वरः (fever-gone) is SOMATIC vocabulary — fever-as-bodily-heat. Jñāneśvar reads it COGNITIVELY: the fever IS the doubt; doubt-removed IS fever-gone. This equation is structurally important: the chapter's emotional-relief closing is exposed as a cognitive-relief closing. The reason the body feels feverish is that the citta is doubt-feverish; clear the doubt, and the somatic-disposition follows. The Marathi निःशंकु is the precise gloss.

(2) या संग्रामा चित्त देईं — give the citta to this battle. The verb देईं (give) recovers the दानम्/अर्पणम् vocabulary of 3.186 — the citta that was offered-in-the-Self at 3.186 is now to be GIVEN to the battle. The two are not contradictory: the citta lodged in the Self (3.186) is precisely what one has-available-to-give to the battle here (3.191). The lodging in the Self is not citta-withdrawal-from-the-world but citta-availability-for-correctly-given-action. The citta-vṛtti is in the Self (locatively); the citta is given to the battle (applicatively). One position, two grammars.

(3) एथ हें वांचूनि कांहीं बोलों नये — here, except this, nothing else should be spoken. The speech-discipline. Notice the move: after the doctrinal exposition, after the imperatives, after the lokika-objectives, Kṛṣṇa imposes a SILENCE on Arjuna. No further talking-other-things. The citta-application requires the speech-discipline as its outer-form. If Arjuna keeps the conversation going (the but what about / yet again / one more question), the citta will keep migrating to the talk; the talk's silencing is the precondition for the citta's settling. This is one of the Gītā's first explicit silence-imperatives — there will be others, but this one is striking because it follows the chapter's longest doctrinal-build.

The three together — niḥśankatā + citta-application + speech-discipline — are the chapter's apex closing-formula. Worth tracking corpus-wide.

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal:
developed-further from 3.186. The opening ovi's dual-instruction (आचरोनि मज अर्पावीं + चित्तवृत्ति न्यासावी आत्मरूपीं) becomes the closing ovi's embodied-final (संग्रामा चित्त देईं + बोलों नये). The citta-vṛtti's locative-lodging at 3.186 becomes the citta's applicative-gift at 3.191 once the intervening disciplines (3.187-3.190) have been disposed.
Tukaram parallel:
Tukaram 2867 — ठेविलें अनंतें तैसें चि राहावें — चित्तीं असों द्यावें समाधान. The bhakta's-side restatement of निःशंकु होईं. The Vārkarī samādhāna IS the same disposition as Jñāneśvar's niḥśankatā — citta-unbothered. Strong-parallel.
Source citations:
Bhagavad Gītā 3.30 — direct-paraphrase. विगतज्वरः ⇒ निःशंकु (the cognitive interpretive equation). युध्यस्व ⇒ संग्रामा चित्त देईं.
Bhagavad Gītā 4.42 — echo. तस्मादज्ञानसंभूतं हृत्स्थं ज्ञानासिनात्मनः — छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत — the parallel doubt-cut + rise imperative at the chapter-4 close. BG-3.30 and BG-4.42 are the two chapter-closing apex-imperatives of the karma-yoga unit.
Bhagavad Gītā 18.66 — echo. मा शुचः — the Gītā's final emotional-relief closing. 3.191's निःशंकु participates in this end-of-arc tradition of doubt-and-grief-relief.

Modern application

When you have done the preparation (read everything, weighed everything, discussed everything) and the moment-of-action is now and you find yourself wanting one more reassurance, one more clarification, one more confirmation — the ovi catches the move exactly. The further-reassurance-seeking IS the शंका (doubt); निःशंकु होईं is the prescription. There is a point at which further deliberation is itself a form of fever-prolongation; the closing-time has come.
When in a difficult conversation you find your speech drifting toward side-topics, anecdotes, past-grievances, alternative scenarios — and the ovi catches it: एथ हें वांचूनि कांहीं बोलों नये. The discipline is to NOT-SPEAK what is not this-matter. The citta-application requires the speech-discipline as outer-form. The drift in talk IS the drift in citta.
When the institution / family / committee you are part of is engaged in endless meta-deliberation about a clear-but-hard action that has already been decided — the discussion that-should-have-ended-but-keeps-going — the ovi gives the structural diagnosis: doubt has not been declared closed. The closing-of-doubt is itself an act (one must become niḥśanku, transitively) — and absent that closing, the talk continues to feed the doubt-fever.

Sādhanā

Today, identify one matter on which you have been seeking further reassurance / clarification / confirmation past the point at which the necessary-information has been received. For just today, in that one matter, declare निःशंकु-status to yourself: I have what I need; the deliberation is closed. Then, when the urge to consult-one-more-source / ask-one-more-question / re-think-the-decision arises, use the Marathi phrase एथ हें वांचूनि कांहीं बोलों नये (here, except this, I will not speak anything) as a single-sentence interrupt. The interrupt protects the closing-of-doubt and gives the citta to the act-at-hand.

Arc

This closes the cluster and the chapter-3 main doctrinal-argument. The next cluster (0128, BG-3.31) will name the audience for whom the apex-doctrine is operative: those श्रद्धावन्तोऽनसूयन्तः (full-of-faith, free-of-cavil) who नित्यमनुतिष्ठन्ति (constantly practice) this teaching — they too are released from karmas. The doctrine has been stated (3.30); the audience-and-disposition is named (3.31). Together, doctrine + audience constitute the chapter's closing-paragraph.

Cluster summary

Core teaching. Renouncing all actions in Me, with citta-vṛtti lodged in the Self, free from desire and from sense-of-mine, fight without fever. Jñāneśvar unfolds BG-3.30's compressed Sanskrit apex-imperative into six operational Marathi ovis: offer-and-relocate-citta (3.186), block-the-doer-pride (3.187), occasion-fit-bhoga-without-body-paratā (3.188), bow-and-chariot-and-warrior-vṛtti (3.189), fame-svadharma-earth-relief (3.190), niḥśankatā-citta-application-speech-discipline (3.191).

Theme tags. BG-3.30 · karma-sannyāsa-to-Me · mad-arpaṇa · niṣ-kartṛ-abhimāna · occasion-fit-bhoga · warrior-vṛtti · niḥśankatā · vigata-jvaraḥ · chapter-3-apex-imperative · doorway-to-bhakti-yoga.

Extended metaphor. None. The cluster is doctrinal-imperative register — Kṛṣṇa stating in compact form the chapter's apex command. The warrior-mount imagery at 3.189 is literal-Mahābhārata context, not extended-philosophical-metaphor; marked metaphor_family: warrior-mount for indexing but no 3-column unfolding.

Chapter arc position. The chapter-3 apex-imperative cluster. BG-2.47 introduced niṣkāma-karma; BG-3.19 (cluster 0116) issued the तस्मात्-imperative; BG-3.22-25 (clusters 0119-0121) supplied the loka-sangraha mechanism. BG-3.30 (this cluster) is the chapter's final operational synthesis: renounce-all-actions-IN-ME and fight-without-fever. The Sanskrit's मयि सर्वाणि कर्माणि सन्न्यस्य is the first Gītā-occurrence of the load-bearing phrase that BG-12.6 will quote-back; the chapter's argument now formally crosses from impersonal-karma-yoga to theistic-karma-sannyāsa, opening the door to the bhakti-yoga of later adhyāyas.

Connects to next śloka. BG-3.31 — ye me matam idam nityam anutiṣṭhanti mānavāḥ — śraddhāvanto'nasūyanto mucyante te'pi karmabhiḥ (those who, full of śraddhā and free of cavil, constantly practice this teaching of mine — they too are released from karmas). The next cluster (0128) is the practitioners-clause: BG-3.30 stated the doctrine, BG-3.31 names the audience for whom it is operative and the disposition (śraddhā + an-asūyā) it requires. Together they form a doctrine + audience pair.

Method-notes worth flagging in observations.

The bridge-phrase. The Marathi मज अर्पावीं + चित्तवृत्ति आत्मरूपीं न्यासावी at 3.186 is the FIRST formal Marathi rendering of the मयि-सन्न्यस्य phrase that BG-12.6 will quote-back as the bhakti-yoga apex-verse. Cluster 0127 is the structural bridge from karma-yoga to bhakti-yoga and one of the most consequential phrase-locations in the entire Gītā. Worth tracking corpus-wide.
The fever-is-doubt equation. The Marathi निःशंकु = विगतज्वरः at 3.191 is a Jñāneśvar interpretive move that glosses the Sanskrit's somatic ज्वर (fever) as the cognitive शंका (doubt). Fever-IS-doubt; doubt's-removal-IS-fever's-leaving. This equation is a foundational Marathi-vedānta interpretive move; the same gloss recurs in later Vārkarī literature when the ज्वर/शंका pair occurs. Worth tracking.
The householder-friendly expansion. The Marathi at 3.188 reads BG-3.30's निराशीर्निर्ममो as not anti-enjoyment but anti-clinging — अवसरोचित भोगावे भोग सकळ is Jñāneśvar's positive-permission expansion. The Sanskrit only forbids; the Marathi forbids AND permits. This is a seam between strict-renunciate Vedānta and Vārkarī householder-bhakti and is one of the more consequential householder-permissions in the corpus.
The polarity-reversal of the earth-burden image at 3.190. Arjuna's BG-1.40-41 argument was that war would burden the earth's dharmic-order; 3.190's भारापासोनि सोडवीं मेदिनी हे (relieve this earth from the burden) inverts: the war is now the relieving act. The same image has reversed polarity through the chapter's argument. Worth tracking corpus-wide as a Gītā-argument-mechanics observation.
The chapter-closing speech-discipline at 3.191. The एथ हें वांचूनि कांहीं बोलों नये is one of the Gītā's first explicit silence-imperatives following the chapter's longest doctrinal-build. The pattern — doctrine-then-silence-imperative — is worth tracking as a register-marker for chapter-closings.