Cluster 0131

BG-3.34

Ovi 3.210

Original (Marathi): एऱ्हवीं इंद्रियांचिया अर्था । सारिखा विषो पोखितां । संतोषु कीर चित्ता । आपजेल ॥२१०॥

Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
एऱ्हवीं	otherwise / ordinarily / yes-indeed
इंद्रियांचिया अर्था	of-the-senses' (proper) objects
सारिखा विषो	the matching / appropriate sense-object
पोखितां	nourishing / feeding / cultivating
संतोषु कीर चित्ता आपजेल	satisfaction does (indeed) accrue to the citta

Literal translation

English: "Yes, granted — if you cultivate the sense-object that matches each sense, some satisfaction does indeed accrue to the citta."

मराठी (आधुनिक): "हो, मान्य आहे — इंद्रियाला त्याच्या योग्य विषयाने पोसले, तर चित्ताला थोडासा संतोष होतो हे खरें."

Metaphor-unfold

No extended metaphor in this ovi. (The ovi is a doctrinal concession that sets up the metaphor-cascade beginning at 3.211.)

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: developed-further from 2.317 (rasa-residue concession in cluster 0087 / BG-2.59)
Tukaram parallel: (none load-bearing for this concession-clause)
Source citation: BG-3.34 itself (interpretive preamble); echo of BG-2.62-63 (the kāma-cascade Jñāneśvar will trace through the rest of the cluster)

Modern application

When you have eaten a meal you genuinely needed and the satisfaction is real and proper — Jñāneśvar concedes the satisfaction is real. He is NOT denying that the matching of sense and proper-object produces pleasure. He is preparing to say something subtler: the reality of the pleasure is the bait, not yet the danger. Notice when you generalize from real-and-proportionate satisfaction to "therefore more is safe."
When a piece of feedback at work — recognition that was actually deserved — lands and a small chitta-satisfaction arises. Real, fair, deserved. Jñāneśvar concedes this. He will warn against extrapolating: therefore I should now seek that satisfaction.
When a short scroll of social-media gives a small real laugh. The laugh was real. The concession is granted. The trap is in mistaking "this was harmless" for "another half-hour will also be harmless."

Sādhanā

Today, after one moment of genuine, deserved chitta-satisfaction (a kind word received, a meal completed, a small task done), pause for 10 seconds and SEPARATE two things in your mind: this satisfaction was real and the next satisfaction is not guaranteed to be of the same kind. Just hold those two clauses side-by-side for ten seconds.

Arc

3.210's concession (yes, satisfaction does arise) is the bait the cluster will diagnose as bait: 3.211 will immediately name that bait's company — the satisfaction is sat alongside a thief.

Ovi 3.211

Original (Marathi): परी तो संवचोराचा सांगातु । जैसा नावेक स्वस्थु । जंव नगराचा प्रांतु । सांडिजेना ॥२११॥

Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
परी	but
तो संवचोराचा सांगातु	that is the company of fellow-thieves
जैसा नावेक स्वस्थु	like (one is) briefly at-ease / momentarily-secure
जंव नगराचा प्रांतु सांडिजेना	as long as the city-boundary has not been crossed

Literal translation

English: "But that satisfaction is the company of fellow-thieves — one feels briefly safe only as long as the city-boundary has not been crossed (and the open country reached where the robbery happens)."

मराठी (आधुनिक): "पण तो संतोष म्हणजे सहप्रवासी चोरांची सोबत आहे — जोवर शहराची सीमा ओलांडली नाही तोपर्यंतच क्षणभर स्वस्थता वाटते (पुढे एकांत-भागात लूट ठरलेली असते)."

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Traveller in caravan, in city-limits, with companions who are secretly thieves	The seeker enjoying sense-pleasure who has not yet crossed into circumstances where the rāga-dveṣa-mechanism strikes (delay, increase, satiation, withdrawal)	A traveller in a foreign city realizing too late that the helpful guide is part of a confidence scheme — the harm becomes visible only past the point where one could have refused

Metaphor-family: thieves-companion. Notable as the Marathi rendering of Sanskrit परिपन्थिनौ (path-blockers) as सांगातु (companions) — a precise crime-vocabulary translation.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: parallel-image of 2.319 (viṣa-leśa-trace metaphor in cluster 0087 / BG-2.59) — same doctrine: small ostensibly-safe contact harbours the destruction
Tukaram parallel: (none load-bearing)
Source citation: BG-3.34 paripanthinau itself (the Marathi crime-translation); Hitopadeśa/Pañcatantra echo (verse-level skipped per discipline)

Modern application

When a "harmless" professional relationship — a friendly mentor who happens to be a competitor, a casual confidant at the wrong company — feels fine inside the office walls, the cluster says: you have not yet crossed the city-boundary. Notice the unhappening-yet of harm and don't take it as evidence of safety.
When a flirtation feels companionable and not-yet-dangerous because nothing has been said outright. The cluster's image is exactly this: jamv nagarācā prāntu sāṇḍijenā — the boundary not-yet-crossed is not the same as the road being safe.
When a financial scheme has been "fine for months." Months is the inside of the city. The boundary is what hasn't been reached.

Sādhanā

Today, identify ONE current arrangement in your life where you feel safe because something bad hasn't happened YET. Write down one sentence: the boundary I have not yet crossed in this is... Just naming the boundary is the practice. Do not act on it today; just name it.

Arc

3.211 names the kind-of-companion the chitta-satisfaction is. 3.212 will sharpen by switching the metaphor from criminal-company to poisoned-substance — the danger moves from external (company) to internal (the sweetness ingested).

Ovi 3.212

Original (Marathi): बापा विषाची मधुरता । झणें आवडी उपजे चित्ता । परी तो परिणामु विचारितां । प्राणु हरी ॥२१२॥

Voice: krishna-to-arjuna (vocative बापा — affectionate "father / dear-one" addressed by Kṛṣṇa to Arjuna)

Word-by-word gloss

Marathi	Meaning
बापा	dear-one (affectionate vocative, Kṛṣṇa-to-Arjuna)
विषाची मधुरता	the sweetness OF poison
झणें आवडी उपजे चित्ता	(lest) affection / liking arise in the citta
परी तो परिणामु विचारितां	but when one considers the (final) consequence
प्राणु हरी	(it) takes away prāṇa / life

Literal translation

English: "Dear one — lest affection arise in the citta toward the sweetness of poison. But considering its end-result, it takes away the very life."

मराठी (आधुनिक): "बाळा, विषाची गोडी पाहून चित्ताला आवड उत्पन्न होऊ नये — कारण त्याचा परिणाम विचारात घेतला तर तो जीवच घेतो."

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Poison that tastes sweet	Sense-pleasure with rāga-dveṣa lodged in it (rājasic-sukha per BG-18.38)	Substances/foods/relationships designed to produce immediate pleasure while causing long-arc damage (added sugars, opioids, casino-design)

Metaphor-family: poisoned-sweetness — the Gītā's own canonical analytic at BG-18.38 (nectar-at-first / poison-at-end). The Marathi परिणामु (the end-result) is the operative analytic-term: discrimination is the consideration of pariṇāma over against the immediate-taste.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: parallel-image with cluster 0130's 3.203 (हाळाहाळ जिरेल सेविलिया काई? — will hāḷāhāḷa-poison digest if drunk?). Cluster 0130 used poison-imagery (hāḷāhāḷa) at the rhetorical-question level; 3.212 deepens to the sweetness-mode of poison — same family, different angle.
Tukaram parallel: abhang 2630 (the canonical 5-verse anti-vice prayer — each vyasana is a विषाची मधुरता in the bhakta-frame)
Source citation: BG-18.38 (विषयेन्द्रियसंयोगात् ... परिणामे विषमिव — the canonical Gītā nectar-at-first / poison-at-end formula); Mahābhārata honey-on-blade imagery (verse-level skipped)

Modern application

When a relationship that gives you intense initial highs starts to show the pattern that the highs require the lows. The mādhurya is real — and so is the pariṇāma. Both clauses simultaneously.
When a job that pays well above market is asking for hours that are eating your sleep. The mādhurya is the salary; the pariṇāma is the chronic-fatigue cardiology-appointment six years out. The discrimination is not in the moment but in considering pariṇāma.
When a particular food (sugar, alcohol, ultra-processed) produces immediate pleasure followed by a 36-hour low. The doctrine names this exactly: nectar at first, poison at the end.

Sādhanā

Today, before one specific consumption (a meal, a drink, a media-binge, a purchase), ask yourself out loud: what is the pariṇāma of this in 24 hours, in 6 months, in 6 years? Just ask the three timescales. Then decide. The asking IS the practice — independent of what you decide.

Arc

3.212 names the substance (sweet-poison) and the discrimination (pariṇāma-consideration). 3.213 will name the locus of the mechanism — exactly WHERE in the system the kāma-hook sits.

Ovi 3.213

Original (Marathi): देखैं इंद्रियीं कामु असे । तो लावी सुखदुराशे । जैसा गळीं मीनु आमिषें । भुलविजे गा ॥२१३॥

Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
देखैं	see / behold (generic Marathi narrative imperative — not a voice-shift anchor)
इंद्रियीं कामु असे	kāma resides in the indriya
तो लावी सुखदुराशे	it attaches (one) to vain-hope-of-pleasure
जैसा गळीं मीनु आमिषें भुलविजे गा	as a fish is deluded by (the bait on) the hook

Literal translation

English: "See — kāma resides in the indriya itself. It attaches one to the vain-expectation-of-pleasure. As a fish is deluded by the bait on the hook."

मराठी (आधुनिक): "पाहा — इंद्रियातच कामवासना वसलेली असते. ती (तुला) सुखाच्या व्यर्थ अपेक्षेला लावते — जसा गळावरील आमिषाने मासा भुलवला जातो तसा."

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Fish swallowing baited hook	Indriya activating-and-pulling toward sense-object via lodged kāma; the bait = `सुखदुराशा` (false-promise-of-pleasure)	Click-bait headlines; algorithmic recommendation systems that estimate exactly what will trigger your specific dopamine; targeted advertising baited with your prior preferences

Metaphor-family: fish-hook-and-bait. The metaphor's diagnostic-precision: the kāma is INSIDE the indriya (इंद्रियीं), not in the object — the bait is what the indriya is already-tuned-to-want. The hook is the future-consequence; the bait is the present-presentation.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: developed-further from 2.321 (cluster 0088 / BG-2.62 — the kāma-cascade opens with sanga and proceeds through the same chain Jñāneśvar now compresses into the 3.213-217 sequence)
Tukaram parallel: abhang 2865 (the radical laṭika-laṭika recognition that the सुखदुराशा is exactly the laṭika the fish swallows)
Source citation: BG-3.34 (interpretive substitution — Marathi names kāma where Sanskrit names rāga, anticipating BG-3.37); BG-2.62 (सङ्गस्तेषूपजायते — the lodgement-in-sense the bait-hook metaphor renders)

Modern application

When a notification on your phone produces the small predictable pull. The notification is the bait. The kāma was already in the indriya (cell-phone-trained attention) — that is why the bait works. The hook is the next 47 minutes you cannot account for.
When an item in an online shop is "perfectly" what you would have wanted — the recommendation engine has computed your indriya's bait. The fish-mind says: this item is what I want. The doctrine says: the wanting-shape was learned from you so it would catch you.
When a person knows precisely the compliment that will land on you. The bait is bespoke; that is what makes it work. The cluster's diagnostic stays steady: the kāma lives in YOUR indriya, the bait merely matches.

Sādhanā

Today, when you notice yourself pulled toward one specific object (an app, a food, a thought-spiral), pause and ask: what is the bait HERE, and where in me is the kāma it is matching? Both halves of the question. The point is to locate the kāma inside the indriya (the doctrine's specific claim), not to demonize the object.

Arc

3.213 placed the kāma inside the indriya and named the bait as सुखदुराशा. 3.214 will explain WHY the bait works — the hook is concealed by the bait.

Ovi 3.214

Original (Marathi): परी तयामाजीं गळु आहे । जो प्राणातें घेऊनि जाये । तोओ जैसा ठाउवा नोहे । झांकलेपणें ॥२१४॥

Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
परी तयामाजीं गळु आहे	but inside that (bait) there is the hook
जो प्राणातें घेऊनि जाये	which takes away (one's) prāṇa
तोओ जैसा ठाउवा नोहे	(the hook) is not perceived / not known
झांकलेपणें	by-virtue-of-being-covered / through concealment

Literal translation

English: "But inside that bait there is the hook — the very one that takes away one's life. It is not perceived, by virtue of being covered."

मराठी (आधुनिक): "पण त्या आमिषाच्या आत गळ आहे — जो प्राण घेऊन जातो. पण आच्छादनामुळे तो दिसत नाही."

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Hook inside the bait, invisible from outside	The harm-mechanism of sense-pleasure (krodha, moha, smṛti-bhramśa, buddhi-nāśa) hidden inside the immediate present-pleasure	The terms-of-service that ship with an app; the long-tail damage of a comfortable habit that is invisible at the daily timescale; the structural feature of any addictive product to conceal its mechanism

Metaphor-family: fish-hook-and-bait (continuation of 3.213). The operative term is झांकलेपणें — by-being-covered. The doctrine here is epistemological: the danger is invisible AT THE MOMENT OF CONSUMPTION, by design.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: parallel-image with 2.323 (lamp-flame-and-wind metaphor in cluster 0088). 2.323 showed kāma attacking visibly (wind on flame); 3.214 shows kāma attacking invisibly (hook inside bait). The pair: visible-attack and concealed-attack are the two modes that BG-2.62 / 3.34 jointly diagnose.
Tukaram parallel: (none load-bearing for this concealment-clause)
Source citation: BG-3.34 (metaphor expansion of paripanthinau — the path-blocker works by concealment)

Modern application

When you cannot tell from the dashboard whether what you are doing today is harming you in a way that will matter in 20 years. That very illegibility — झांकलेपणें — is the mechanism's design feature, not an accident of monitoring.
When a product is described by its benefits with the costs in fine print. The fine print is the hook; the headline is the bait. The doctrine says: read 3.214 before the next purchase decision.
When you notice a friend in a slow-arc decline (financial, relational, health) that they cannot see from inside the daily-feed of their life. The hook is concealed AT THEIR VIEWING-POINT. Compassion before judgment.

Sādhanā

Today, name out loud (to yourself, in your journal, in conversation with one trustworthy friend) one known concealed-hook in your current life: a thing that you know carries a hook even though the bait is what you see daily. Don't fix it today. Just name it. Practice making zhānkalepaṇē (concealment) visible IS the practice — the fish escapes the hook by seeing the hook, not by refusing the bait.

Arc

3.214 has explained the concealment. 3.215 will now name what happens when the concealment ends — the next link in the cascade: krodhānaḷa (the fire of anger).

Ovi 3.215

Original (Marathi): तैसें अभिलाषें येणें कीजेल । विषयांची आशा धरिजेल । तरी वरपडा होईजेल । क्रोधानळा ॥२१५॥

Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
तैसें	likewise
अभिलाषें येणें कीजेल	(if one) lets this abhilāṣa happen
विषयांची आशा धरिजेल	(if one) holds onto the desire-for-sense-objects
तरी वरपडा होईजेल	(one) becomes a target / fuel
क्रोधानळा	of the fire of krodha

Literal translation

English: "Likewise — if one allows this abhilāṣa to take hold, if one clings to the desire for sense-objects, one becomes fuel for the fire of krodha."

मराठी (आधुनिक): "तसेच — जर ही अभिलाषा होऊ दिली, विषयांची आशा धरली, तर माणूस क्रोधाच्या अग्नीचा बळी ठरतो."

Metaphor-unfold

No standalone extended metaphor — but the ovi uses the krodha-as-anaḷa (krodha-as-fire) image-family. This is the bridge-language between BG-2.63's कामात्क्रोधोऽभिजायते and BG-3.37's महाशनो महापाप्मा-naming forthcoming. The Marathi वरपडा (fuel / target / victim) is a hunting/fire vocabulary term.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: developed-further from 2.322 (cluster 0088 — the sanga → kāma → krodha cascade; same fire-vocabulary)
Tukaram parallel: (none load-bearing for this transitional ovi)
Source citation: BG-3.34 (interpretive extension — the krodha-step is not in BG-3.34's text; Jñāneśvar supplies it from BG-2.63); BG-2.63 (the direct source for the rāga→krodha transition)

Modern application

When a small fixation on an outcome (the promotion, the recognition, the response) builds up under denial, and one frustration in that line lights up disproportionate anger — that anger is the predicted क्रोधानळा. It was the bait at the start; it is the hook NOW.
When a relationship that was anchored on a specific expectation curdles into resentment after the expectation is not met. The route from abhilāṣa to āśā to krodha is the cluster's diagnosis — and the resentment is the fuel-position the ovi names.
When you find yourself snapping at small things and cannot account for it, look back along the chain: where is the unfulfilled āśā that built the kindling? The krodhānaḷa is downstream; the wood was laid weeks ago.

Sādhanā

Today, when (not if) you notice the first sign of disproportionate irritation, pause for 30 seconds and trace it one step backward: what āśā has been holding for what? Not to resolve it now — just to make visible the wood that became this fire. The chain is the doctrine.

Arc

3.215 has named the krodhānaḷa as the next step. 3.216 will complete the metaphor-arc with the hunter's final-kill image — the cascade's terminal stage.

Ovi 3.216

Original (Marathi): जैसा कवळोनियां पारधी । घातेचिये संधी । आणी मृगातें बुद्धि । साधावया ॥२१६॥

Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
जैसा कवळोनियां पारधी	as a hunter encircles (the prey)
घातेचिये संधी	at the death-stroke's juncture / moment-of-killing
आणी मृगातें	and the deer
बुद्धि साधावया	by employing buddhi / strategy

Literal translation

English: "As a hunter, encircling (the prey), at the death-stroke's juncture — applies his buddhi / strategy to kill the deer."

मराठी (आधुनिक): "जसा शिकारी हरणाला घेरून, घाताच्या (मारणाच्या) क्षणी, बुद्धीनें (योजनेने) त्याला मारतो — (तैसेच कामक्रोध हे जीवाला घेरून त्याचा घात करतात — पुढील ओवीत स्पष्टीकरण)."

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Hunter encircling the deer at the killing-samdhi using buddhi-strategy	Kāma-krodha encircling the jīva at the crisis-moment, having tracked the prey through earlier stages	Sophisticated long-form manipulation: confidence-frauds, predatory financial structures, parasocial cult-dynamics — operations that use intelligence (buddhi) to encircle the target before the strike

Metaphor-family: hunter-and-prey. The Marathi संधी (juncture / samdhi) is hunting-vocabulary: the weak-point where the encircled prey can be brought down. This is the cluster's THIRD crime/violence metaphor (3.211 thieves-companion / 3.213-214 fish-hook / 3.216 hunter-encirclement) — the three together render परिपन्थिनौ in escalating modes.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: parallel-image with cluster-internal 3.211 (संवचोराचा सांगातु). 3.211 (bandit on the path) and 3.216 (hunter encircling at samdhi) bracket the cluster's two fish-hook ovis chiastically — the four metaphors form a coordinated rendering of परिपन्थिनौ.
Tukaram parallel: (none load-bearing for this transitional simile)
Source citation: BG-3.34 (metaphor extension of paripanthinau, now in hunting register); Mahābhārata vyādha-mṛga didactic-imagery (verse-level skipped)

Modern application

When you realize a manipulation you are inside of had a plan — that the small steps you did not notice were the encircling. The doctrine says: this is the structure of how rāga-dveṣa-vested situations operate. Recognition is the samdhi where one can still slip.
When a sales process / fundraising-cycle / political-mobilization escalates through known-stages — anchor, social-proof, scarcity, commitment — that is buddhi being applied to the encirclement. Naming the stage you are in is the cluster's invitation.
When you reflect on an old harm and can NOW see the samdhi-moments that were operative then — let that retrospective vision become a forward-vision: the same samdhi-architecture is being used somewhere on you right now.

Sādhanā

Today, do a 90-second retrospective: identify ONE old situation in which you were encircled — financially, emotionally, professionally — and name the THREE stages of encirclement that worked on you. Three is the number. The point is not to grieve the past but to learn the samdhi-architecture for the present.

Arc

3.216 closes the cluster's metaphor-architecture (three crime/hunt images plus the poisoned-sweetness in the middle). 3.217 will now drop the metaphor and NAME the two enemies plainly — kāma and krodha — with Arjuna's vocative पार्था confirming the cluster's sustained voice.

Ovi 3.217

Original (Marathi): एथ तैसीची परी आहे । म्हणौनि संगु हा तुज नोहे । पार्था दोन्ही कामक्रोध हे । घातुक जाणें ॥२१७॥

Voice: krishna-to-arjuna (vocative पार्था — explicit Arjuna-address confirming the cluster's sustained Kṛṣṇa-voice)

Word-by-word gloss

Marathi	Meaning
एथ तैसीची परी आहे	here it is exactly that way
म्हणौनि संगु हा तुज नोहे	therefore let there be no company with this for you
पार्था	Pārtha (Arjuna)
दोन्ही कामक्रोध हे	these two — kāma and krodha —
घातुक जाणें	know-them-as-killers

Literal translation

English: "Here it is exactly that way (as with the hunter and deer). Therefore — let there be no company with this, for you. O Pārtha — know these two, kāma and krodha, as killers."

मराठी (आधुनिक): "इथेही नेमकी तीच रीत आहे (शिकारी आणि हरणासारखी). म्हणून तुझ्यासाठी यांच्याशी संगती नकोच. हे पार्था — हे दोन्ही, कामक्रोध — हे घातक आहेत हे जाण."

Metaphor-unfold

No standalone extended metaphor — this is the cluster's diagnostic-summary ovi. It collects the prior metaphor-system and pronounces the names: kāma and krodha. The Marathi घातुक (killer / fatally-destructive) is the direct rendering of Sanskrit परिपन्थिनौ.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: developed-further from 2.321 (cluster 0088 — the kāma-cascade opened); foreshadows 3.235+ (the BG-3.37 ślokas formally naming kāma-krodha as enemies — Jñāneśvar's commentary on those ślokas will lie within the next clusters of adhyāya 3)
Tukaram parallel: abhang 2630 (Tukaram's anti-vyasana petition names FIVE path-blockers at the householder-bhakta level, structurally parallel to 3.217's naming of two at the yogi-doctrinal level)
Source citation: BG-3.34 (direct translation of परिपन्थिनौ as घातुक जाणें); BG-3.37 (the cluster anticipates BG-3.37's विद्ध्येनमिह वैरिणम् — know-them-as-the-enemy-here-itself)

Modern application

When you are tempted to think a vice you are negotiating with is not actually destructive — only inconvenient, only mildly costly — the ovi cuts through: घातुक. Killer. The category is binary: is this kāma-or-krodha-mechanism, or is it not? If it is, the cluster's verdict is given.
When a friend in difficulty names anger-or-craving as their dominant inner-weather pattern and asks you to validate it as "just human" — the ovi gives you a kinder-but-firmer frame: yes, human; AND, घातुक. Both clauses simultaneously.
When you do your own inner audit and identify two-or-three of your most-active dispositions in the last month — if kāma or krodha is on the list, the cluster's verdict applies before any softer analysis.

Sādhanā

Today, in one minute, identify the ONE current operation of kāma OR krodha in your week (one, not many). Then, just once, mentally name it घातुक — killer. Don't make plans. Just classify it correctly. The categorical naming is the practice.

Arc

3.217 has named the enemies; 3.218 will now prescribe the operational discipline against them — the three-clause prophylaxis.

Ovi 3.218

Original (Marathi): म्हणौनि हा आश्रोचि न करावा । मनेंहि आठवो न धरावा । एकु निजवृत्तीचा वोलावा । नासों नेदी ॥२१८॥

Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
म्हणौनि	therefore
हा आश्रोचि न करावा	make no resort / shelter of this (kāma-krodha)
मनेंहि आठवो न धरावा	nor even keep recollection / memory (of them) in mind
एकु निजवृत्तीचा वोलावा	one (must guard): one's own-disposition's moisture/sap
नासों नेदी	do not let (it) be destroyed

Literal translation

English: "Therefore — make no resort of these (kāma-krodha); do not even hold them in memory in the mind; and protect this one thing — the moisture / vital-sap of your own-disposition — do not let it perish."

मराठी (आधुनिक): "म्हणून यांचा आश्रय करूच नये; मनातही यांची आठवण ठेवू नये; आणि एक गोष्ट — आपल्या निजवृत्तीची ओल — ती नष्ट होऊ देऊ नये."

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
`निजवृत्तीचा वोलावा` — the moisture / sap of one's own true disposition (horticultural image of a living plant whose vital-fluid must not dry out)	Svavṛtti / one's seasoned spiritual orientation — treated as a living organism with its own greenness	The maintained-aliveness of a long-held value-orientation, a marriage's-vitality, a vocation's-spark — anything that loses moisture (not dramatically broken, just dried-out) and dies thereby

Metaphor-family: inner-life-as-living-plant. The Marathi वोलावा (moisture / dampness / inner-sap) is one of Jñāneśvar's signature horticultural words for the inner-life. Worth marking for corpus tracking.

Nāth-yogic layer

No overt Nāth-yogic referent in this ovi. (One could speculate निजवृत्तीचा वोलावा as the inner-rasa / amṛta-dhārā that yogic-tradition cultivates from sahasrāra — but no specific cakra/suṣumnā vocabulary present. Mark speculative and do not assert.)

Cross-references

Internal: developed-further from 2.301 (cluster 0084 — the kūrma-angāni simile of volitional sense-withdrawal). The kūrma-image gave the WHAT (withdraw the senses); 3.218 gives the HOW (refuse-resort, refuse-recollection, protect-the-svavṛtti-moisture)
Tukaram parallel: abhang 2867 (ठेविलें अनंतें तैसें चि राहावें — the bhakta's-rest-in-Ananta as the positive-form of which निजवृत्तीचा वोलावा नासों नेदी is the protective-imperative-form)
Source citation: BG-3.34 (operational rendering of तयोर्न वशमागच्छेत् as the three-clause prophylaxis); BG-2.62 (ध्यायतो विषयान् echo — 3.218's मनेंहि आठवो न धरावा is the operational injunction against the BG-2.62 contemplation-mechanism, cutting the recollection-loop before sanga can form)

Modern application

When you are trying to break a habit and the standard advice is "willpower / avoidance." 3.218 sharpens: don't just avoid the object, do not even hold it in recollection. The advice is at the cognitive-prior level, not the behavioral level. Memory-discipline before behavior-discipline.
When you find yourself in a relapse-cycle of any kind, the third clause matters: what svavṛtti-moisture have I been allowing to dry out? The relapse is the visible symptom; the dry-svavṛtti is the soil-condition. Re-watering the soil is harder than swatting the symptom.
When you notice a long-held value-orientation in your life starting to feel desiccated — not betrayed, not abandoned, just dry — that is what 3.218 names. The prescription: protect the moisture. Specifically. With intention. Today.

Sādhanā

Today, identify ONE current निजवृत्ती — a long-held inner-orientation: a value, a relationship, a practice — that has gone slightly dry. Take ONE concrete act in the next 24 hours that is purely about moistening it (NOT about producing an outcome from it). A 5-minute act. The Marathi names this वोलावा — moistening — explicitly. Practice it.

Arc

3.218 closes the cluster with the operational prophylaxis. The next cluster (0132 / BG-3.35) will pivot to what svadharma to protect — naming the orientation whose moisture 3.218 said to preserve. The two clusters are therefore tightly-coupled: 3.218 says protect the svavṛtti-moisture; BG-3.35 will say the svavṛtti to protect IS your svadharma even if it appears defective.

Cluster summary

Core teaching: Rāga and dveṣa are lodged in each sense-object as bait-on-a-hook; do not come under their sway, for they are the twin path-blockers — Jñāneśvar names them by their BG-3.37 name (kāma-krodha) and prescribes a three-fold prophylaxis: no-resort, no-recollection, protect-the-inner-disposition's-moisture.

Theme tags: rāga-dveṣa, indriya-artha, kāma-krodha, paripanthinau, fish-hook-metaphor, thieves-companion-metaphor, hunter-and-prey, sense-discipline, cognitive-prophylaxis.

Contains extended metaphor: Yes — a four-metaphor architecture: thieves-companion (3.211) → poisoned-sweetness (3.212) → fish-hook-and-bait (3.213-214) → hunter-and-prey (3.216), arranged chiastically with the diagnostic-summary at 3.217 and the operational-prescription at 3.218.

Chapter arc position: Cluster 0131 is the diagnostic-pivot of adhyāya-3's coda. The chapter's main doctrinal-block (3.30 karma-sannyāsa, 3.31-32 śraddhā vs. avajñā, 3.33 prakṛti-determinism, cluster 0130 = the body-pampering critique on 3.33) has landed; now the chapter turns to NAMING the affective mechanism (rāga-dveṣa lodged in indriya-artha) that obstructs the karma-yoga the chapter has prescribed. The canonical naming will arrive three ślokas onward at BG-3.37 (kāma-eṣa-krodha-eṣa) — but Jñāneśvar already in 3.217 substitutes kāma-krodha for the Sanskrit's rāga-dveṣa, reading BG-3.34 in light of the BG-3.37 reply that follows. This cluster is the SEED of the chapter's kāma-as-enemy sub-arc.

Connects to next śloka: Cluster 0132 turns to BG-3.35 (श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्) — the chapter's svadharma-superiority verse. The connection: 3.218's निजवृत्तीचा वोलावा नासों नेदी (don't let one's own-disposition's moisture perish) already lays the structural ground for BG-3.35's svadharma-defense — what one must protect (svavṛtti) IS the svadharma. After BG-3.35 the chapter will arrive at Arjuna's famous question of BG-3.36 (what compels man into sin against his will?) and Kṛṣṇa's BG-3.37 kāma-as-enemy reply — the canonical naming for which this cluster has already prepared the vocabulary.