संत साहित्य
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संत साहित्य · Jñāneśvarī · Adhyāya 4

Cluster 0155

BG-4.14

Ovi 4.81

Original (Marathi): हें मजचिस्तव जाहलें । परी म्यां नाहीं केलें । ऐसें जेणें जाणितलें । तो सुटला गा ॥८१॥ Voice: krishna-to-arjuna

Voice-anchor: Continuation of sustained Kṛṣṇa-to-Arjuna speech across the entire BG-4.13-15 ontology-epistemology-praxis triad. (i) First-person म्यां / मजचिस्तव (by-me / just-from-me) of the first two charaṇas is Kṛṣṇa's self-reference, directly continuing the Sanskrit's मां / मे of BG-4.14. (ii) Third-person ऐसें जेणें जाणितलें — तो सुटला (he-who-thus-has-known — he is freed) is Kṛṣṇa describing the aspirant inside his own discourse, not an editorial-step-in. (iii) The terminal गा (O-dear-one, vocative-affectionate-particle) is a second-person-address marker directed at Arjuna without the formality of a proper-name. The cluster sits inside Kṛṣṇa's sustained-speech that began at BG-4.5 (cluster 0146) and continues through BG-4.42 (the chapter-closer). The immediately-preceding cluster 0154's 4.80 closes with the vocative पार्था; the immediately-following cluster 0156's 4.82 opens with the formal vocative धनुर्धरा. The single Marathi ovi here is bracketed on both sides by explicit Arjuna-vocatives; the गा is the tonal-bridge between them. No framing-phrase, no register-break, no editor-marker.

Word-by-word gloss

Marathi Meaning
हें this / all-this
मजचिस्तव just-from-me / from-me-alone (मज = from-me + चि = particle-of-emphasis + स्तव = on-account-of / from-the-source-of)
जाहलें has-become / has-arisen / came-into-being
परी yet / however / but
म्यां by-me (instrumental-singular of the first-person pronoun)
नाहीं केलें not-done / I-did-not-do
ऐसें thus / in-this-way (demonstrative — referring back to cluster 0154's 4.80 मीं कर्ता नव्हें सर्वथा)
जेणें by-whom / he-who (relative-pronoun, instrumental)
जाणितलें has-known / has-realized (perfect-participle of जाणणे = to-know)
तो he / that one
सुटला has-been-freed / has-been-released / is-loose (past-participle of सुटणे = to-be-released)
गा O-dear-one / O-friend (Marathi vocative-affectionate-particle, non-name)

Literal translation

English: "This [all] arose just from me — yet I did not do it. He who has known [this] thus — he is freed, O dear one."

मराठी (आधुनिक): "हे सर्व माझ्यामुळेच घडले — परंतु मी ते केले नाही. ज्याने हे असे जाणले — तो मुक्त झाला आहे, मित्रा."

Metaphor-unfold

No extended metaphor in this ovi. The Sanskrit BG-4.14 and the Marathi 4.81 are pure doctrinal-epistemic statements — two paradox-clauses (source-but-not-doer, expanding the Sanskrit's twofold negation न-तैन्ति + न-स्पृहा) + one relative-clause (he-who-thus-has-known) + one release-clause (he-is-freed). No extended image is unfolded. The chapter-4's lotus-leaf-and-water image is BG-5.10's, not here; the cāturvarṇya-creation image is BG-4.13's, in the prior cluster.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. BG-4.14 is a doctrinal Īśvara-niḥsangatā (Lord's non-attachment-in-action) statement with no cakra / suṣumnā / kuṇḍalinī / anāhata / brahmarandhra vocabulary in either Sanskrit or Marathi. The Sanskrit-verb √lip (lipyate / limpanti = to-smear / to-stain / to-taint) is general-yoga-vedānta vocabulary (cf. Īśa Upaniṣad 2, BG-5.10, BG-9.9), not specifically Nāth-tantric. Adhyāya 4 is the avatāra-and-jñāna-karma-yoga chapter; Nāth-yogic referents will surface in adhyāya 6 (dhyāna-yoga) and 13 (kṣetra-kṣetrajña), not here.

Cross-references

  • Internal:
  • developed-further from 4.80 (cluster 0154 — the chapter-4 BG-4.13 ontology-clause: मीं कर्ता नव्हें सर्वथा — याचिलागीं). 4.81's demonstrative ऐसें is a cross-cluster connector with no resolvable antecedent inside 4.81 itself; it points backward to cluster 0154's source-yet-not-doer ontology. The relation: 4.80 names the ontological-fact of the Lord; 4.81 turns the same paradox into the liberating-knowledge for the bhakta.
  • foreshadows 4.82 (cluster 0156 — मागील मुमुक्षु जे होते — तिहीं ऐशिया जाणोनि मातें — कर्में केलीं समस्तें). The phrase ऐशिया जाणोनि मातें of 4.82 is the verbatim echo of 4.81's ऐसें जेणें जाणितलें — the same knowing, named in 4.81 as personally-liberating-now and in 4.82 as historically-exemplary-already.
  • parallel-image with 3.150 (cluster 0116 — chapter-3 first तस्मात्-pivot, BG-3.19's affirmative niṣkāma-karma imperative). 3.150 names the praxis (do svadharma without kāma); 4.81 names the knowing (know the Lord as source-without-doership). Both pivot on Sanskrit तस्मात्/इति constructions; both end with a release-claim (कैवल्यपद पातले at 3.150; तो सुटला गा at 4.81). The two ovis together constitute the karma-yoga-arc's praxis-and-epistemē pair for the same position-4 destination.

  • developed-further from 4.65 (cluster 0151 — मी तेचि ते जाहले — एथ संशयो कायसा?, the demographic-warrant closer). 4.65 told the outcome (bhakta-became-Lord); 4.81 tells the gate (knowing the Lord's-niḥsangatā).

  • Tukaram parallel:

  • Tukaram 2922 (karma-became-Nārāyaṇa) — near-translation. The vārkarī formulation: samchita-prārabdha-kriyamāṇa all-became-Nārāyaṇa; jarā-maraṇa-no-bondage; dvaita-advaita-bhāve-all-pervaded; Hari-plays-within-us. Where 4.81 says I (the Lord) did-not-do what arose-from-me, and he-who-knows-this is freed, Tukaram pushes the doctrine one step further: not only does the Lord not-do what arises-from-him, the bhakta also realizes his own three-karmas are the Lord's. Same epistemic-key, vārkarī-bhajan operationalization.
  • Tukaram 2937 (deha-atīta) — thematic-resonance-strong. Pāpa-puṇya-his-alone; we-are-beyond-this-body is the bhakta-side equivalent of BG-4.14's न मे कर्मफले स्पृहा (no longing for fruit) — the karmic-residue no longer adheres to the agent-with-this-knowledge because agency-itself has been relocated.

  • Tukaram 2917 (non-dual-identification) — thematic-resonance. You-speak-with-my-mouth is the operational-form of 4.14's knower-becomes-the-Lord-pattern — the bhakta speaks-as-the-Lord-speaking-through-the-bhakta, with neither tainting (since the Lord doesn't taint) nor longing-for-fruit (since the Lord has no spṛhā).

  • Source citation:

  • Bhagavad Gītā 4.14 — direct-paraphrase. The entire Sanskrit śloka in one Marathi ovi. Sanskrit न मां कर्माणि लिम्पन्ति + न मे कर्मफले स्पृहा ⇒ Marathi integrated-paradox हें मजचिस्तव जाहलें — परी म्यां नाहीं केलें. Sanskrit इति मां योऽभिजानाति ⇒ ऐसें जेणें जाणितलें. Sanskrit कर्मभिर्न स बध्यते ⇒ तो सुटला गा. The Marathi flips the Sanskrit's negation (न-बध्यते = not-bound) into affirmation (सुटला = freed).
  • Bhagavad Gītā 4.13 — echo. BG-4.13's तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् (Sakhare 4.80: मीं कर्ता नव्हें सर्वथा) is the ontological-clause; 4.81 is the epistemic-consequence-clause. The demonstrative ऐसें is the cross-śloka connector.
  • Bhagavad Gītā 4.15 — foreshadows. BG-4.15's एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः (Sakhare 4.82: मागील मुमुक्षु ... ऐशिया जाणोनि मातें ... कर्में केलीं समस्तें) takes 4.14's thus-having-known and historicizes it.
  • Bhagavad Gītā 5.10 — echo. लिप्यते न स पापेन पद्मपत्रमिवाम्भसा (he-is-not-tainted by sin, as a lotus-leaf by water) is the chapter-5 lotus-and-water metaphor-form of which BG-4.14 is the chapter-4 epistemic-form. Shared Sanskrit-verb √lip.
  • Bhagavad Gītā 9.9 — echo. न च मां तानि कर्माणि निबध्नन्ति धनञ्जय — उदासीनवदासीनम् असक्तं तेषु कर्मसु (those actions do not bind me, O Dhanañjaya — seated-as-if-indifferent) is the chapter-9 cosmological-amplification of the same doctrine.
  • Bhagavad Gītā 3.27 — echo. अहङ्कारविमूढात्मा कर्ताहमिति मन्यते (the self-deluded-by-ahankāra thinks 'I am the doer') is the negative-pole of which BG-4.14's Lord's-non-doership is the positive-pole. The 4.81 म्यां नाहीं केलें is the conscious-inversion of the 3.27 कर्ताहमिति मन्यते.
  • Īśa Upaniṣad 2 — echo. कुर्वन्नेवेह कर्माणि जिजीविषेच्छतं समाः — एवं त्वयि नान्यथेतोऽस्ति न कर्म लिप्यते नरे is the foundational Upaniṣadic formulation of the same doctrine. The √lip technical-thread Īśa 2 → BG-3.27 → BG-4.14 → BG-5.10 → BG-9.9 is now mapped.

Modern application

  1. When you have founded a project, a small business, a family — and after years you find the thing has acquired its own momentum, runs its own logic, makes its own decisions through the people you have gathered to it. You recognize, perhaps with relief and perhaps with vertigo, that you set the conditions but you are not currently the doer; the thing is doing itself out of conditions you laid. The ovi catches this exact moment: this arose just from me, yet I did not do it. The freedom 4.81 promises is not freedom from having-been-the-source; it is freedom from the false claim of doership over what now happens-of-itself.

  2. When you are a parent watching an adult child's life unfold in ways that trace back to choices you made fifteen years ago — the school you chose, the language you spoke at home, the values you modeled — but where the current life is entirely the child's. The temptation is either to claim credit (I made this happen) or to disown lineage (I had nothing to do with this). The ovi names a third option: this arose just from me, yet I did not do it. You are recognizably the source; you are not currently the doer. The release-clause तो सुटला गा says: knowing this dual-truth releases you from both the credit-anxiety and the disowning-anxiety. You are present in your child's life without being either the author or the abandoner of it.

  3. When you are a long-experienced teacher and notice that your class continues to teach even when you are silent — the students teach each other, the room runs at a temperature your years of presence calibrated, the curriculum unfolds even without your active intervention. You recognize yourself as having-set-the-conditions but not-doing-the-doing. The ovi marks this as a release-state, not a failure-state. The teacher who cannot let this happen, who must remain the doer, is still bound by karma in the precise sense BG-4.14 names; the teacher who can know herself as source-without-doer is सुटला — freed inside the work, not freed from it.

Sādhanā

In the next 24 hours, identify one specific thing you believe you did today — a difficult conversation handled, a small kindness offered, a task completed. Take five minutes to retrace its actual conditions: who set up the context, who made the prior arrangements, whose previous work made this thing possible at this moment. Then ask, neither defensively nor self-deprecatingly: did I do this, or did it arise-from-me-without-my-being-the-doer? You will likely find the answer is genuinely both. Stay with that both for one more minute. The ovi's release is not in choosing one answer; it is in being able to hold the paradox without resolving it. हें मजचिस्तव जाहलें — परी म्यां नाहीं केलें — practice this as a phrase you can sit with about one of your own actions today.

Arc

This single-ovi cluster compresses the entire Sanskrit BG-4.14 into four Marathi charaṇas, stating the epistemic-condition (knowing-this is freeing) that the immediately-preceding BG-4.13 (cluster 0154) established as ontological-fact and that the immediately-following BG-4.15 (cluster 0156) will historicize as the path-of-former-mumukshus. The terminal गा (O-dear-one) tone-curves into cluster 0156's formal vocative धनुर्धरा, preparing Kṛṣṇa's wind-up to the imperative कुरु कर्मैव (just-do-karma) that BG-4.15 will deliver.

Cluster summary

Core teaching. Actions do not taint me, nor have I any longing for the fruit-of-action — he who knows me thus is freed. The Marathi compresses the entire Sanskrit śloka into one paradoxical self-statement (this all-arose just-from-me, yet I did-not do it) followed by the epistemic-condition (he-who-knows-this) and the release-clause (he is freed, O dear one), making explicit that knowing of Īśvara-niḥsangatā is itself the gate to non-binding by karma.

Theme tags. BG-4.14, Īśvara-niḥsangatā, source-without-doership, na-mām-karmāṇi-limpanti, no-spṛhā-for-phala, epistemic-condition-of-mokṣa, knowing-the-Lord-as-non-doer, karma-na-badhyate, single-ovi-compression, demonstrative-ऐसें-cross-cluster-connector, Īśa-Upaniṣad-2-thread, lip-root-non-tainting-doctrine.

Contains extended metaphor. No. The ovi is doctrinal-epistemic in form — paradox-clauses + relative-clause + release-clause — with no extended image.

Chapter arc position. The epistemic-condition cluster of the BG-4.13-15 ontology-epistemology-praxis triad. 4.13 (cluster 0154) named the ontological-paradox; 4.14 (this cluster) converts that ontological-paradox into an epistemic-condition for the aspirant; 4.15 (cluster 0156) will close the triad with the historical-warrant and the praxis-imperative. The 4-ovi : 1-ovi : 3-ovi allocation across the triad is structurally-meaningful — Jñāneśvar compresses the hinge (4.14) and develops the frames (4.13, 4.15).

Connects to next śloka. BG-4.15 (cluster 0156) opens with एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः — कुरु कर्मैव तस्मात्त्वं (former mumukshus also, knowing-thus, did karma — so therefore do you also do karma). Sanskrit एवं ज्ञात्वा of 4.15 directly continues 4.14's इति मां योऽभिजानाति; Marathi 4.82's ऐशिया जाणोनि मातें verbatim echoes 4.81's ऐसें जेणें जाणितलें. The terminal गा of 4.81 is the tonal-syntactic bridge into the formal vocative धनुर्धरा of 4.82 — Kṛṣṇa is winding-up an intimate-direct-address to land the imperative कुरु कर्मैव (just-do-karma) at BG-4.15. The 4.81 hand-off is twofold: doctrinally (the knowing-that-frees is the same knowing former-mumukshus-also-had) and structurally (the tone moves from intimate-particle to formal-vocative to imperative).