Cluster 0162

BG-4.21-22

Ovi 4.108

Original (Marathi): कैसी अधिकाधिक आवडी । घेत महासुखाची गोडी । सांडोनियां आशा कुरोंडी । अहंभावेंसीं ॥१०८॥ Voice: krishna-to-arjuna

Voice-anchor: Continued Kṛṣṇa-discourse from cluster 0161 (BG-4.20). The Marathi opening कैसी अधिकाधिक आवडी (how-the-love-keeps-increasing) is a within-Kṛṣṇa-discourse rhetorical-interjection — Kṛṣṇa marveling-aloud at the increasing-love of the jīvanmukta. No framing-phrase, no register-shift. The cluster opens at the upper-pole of the BG-4.20 nityatṛpta-state — what Sanskrit names as nitya-tṛpta is here glossed as अधिकाधिक आवडी (increasing-love) rather than as static-satiation.

Word-by-word gloss

Marathi	Meaning
कैसी	how / in-what-manner
अधिकाधिक	more and more / increasing
आवडी	love / liking / fondness
घेत	taking / drinking
महासुखाची	of great-bliss (mahā-sukha)
गोडी	sweetness
सांडोनियां	having-tossed-aside / having-discarded
आशा	hope / expectation / desire
कुरोंडी	a thing-tossed-aside-in-circumambulation, an offering-recognized-as-worthless
अहंभावेंसीं	along-with the aham-bhāva (I-maker-feeling)

Literal translation

English: How the love keeps increasing — drinking the sweetness of mahā-sukha — having tossed aside hope as a worthless-offering, along with the aham-bhāva itself.

मराठी (आधुनिक): त्याची आवड कशी अधिकाधिक वाढत जाते — महासुखाची गोडी चाखत — अशी आशा (फलाची अपेक्षा) ही कुरोंडीसारखी (टाकून दिलेल्या क्षुद्र वस्तूसारखी) टाकून दिलेली, अहंभावासकट सांडलेली असते.

Metaphor-unfold

No extended metaphor in this ovi. The कुरोंडी-image is a single-word-image — āśā compared to a worthless-offering tossed aside in circumambulation. Not unfolded into a multi-line metaphor; rather a Marathi-village vivid-word for the renunciative-gesture. Worth noting for future ovi-research: कुरोंडी in Old-Marathi is the offering-or-water that one circumambulates-and-discards as inauspicious-residue; here it imports the connotation that āśā is not just absent but actively-rejected-as-worthless.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: developed-further from 2.264 (cluster 0074 — BG-2.47 anchor of phala-niraśatā). 2.264 established the imperative-form (do-not-desire-the-fruit); 4.108 advances to the result-form (the renunciate now drinks increasing-mahā-sukha-sweetness, having tossed both āśā and aham-bhāva).
Tukaram parallel: Tukaram 2730 — thematic-resonance. The extreme-humility prayer (mī cha vikhaḷa; Tukā jālā nimanuṣya) is the vārkarī-extreme operationalization of the aham-bhāva-tossed-aside move. Jñāneśvar's doctrinal-description from outside ↔ Tukaram's autobiographical-confession from inside.
Source citation:
Bhagavad Gītā 4.21 — direct-paraphrase. Sanskrit triple निराशीः यतचित्तात्मा त्यक्तसर्वपरिग्रहः ⇒ Marathi single coupled-event सांडोनियां आशा कुरोंडी अहंभावेंसीं. The three Sanskrit qualifiers collapse into one aham-bhāva-evacuation; the abandoning of expectation is paired with the abandoning of the I-maker as one move.
Bhagavad Gītā 2.71 — echo. BG-2.71's विहाय कामान् यः सर्वान् पुमांश्चरति निःस्पृहः । निर्ममो निरहंकारः is the chapter-2 four-fold-negation source-statement of which 4.108 is the chapter-4 lyrical-restatement.

Modern application

The cancer-patient at the post-treatment plateau — having survived, having returned to ordinary life, but with the previous-life's hope-and-grasping-for-the-future permanently disabled by the experience of facing mortality. They are not hopeless; they are post-hope. And in that post-hope state, a previously-unavailable mahā-sukha (the sweetness of the ordinary-tea-in-the-morning) becomes increasingly-noticed — अधिकाधिक आवडी. The ovi names this as the structural-state, not as a special spiritual achievement.
The retired-founder whose ego-investment in the company has dissolved years after leaving. The first months of retirement were aham-bhāva-loss as grief. Five years in, the aham-bhāva-loss has become aham-bhāva-irrelevance — and the elder finds themselves drinking-mahā-sukha-of-grandchildren-of-garden-of-friendship at a depth-of-pleasure unavailable during the company-running years. The कुरोंडी-image fits: the founder-ego was tossed-aside-as-worthless once seen through.
The artist who has been in a long-running practice — a poet at fifty years of writing, a potter at forty years of throwing — for whom the attachment-to-recognition (āśā) and the artist-identity (aham-bhāva) have together dissolved. They still write the poem; they still throw the pot. But the love for the writing-itself, the love for the throwing-itself — अधिकाधिक आवडी — has become the whole content. The two renunciations (of recognition and of identity) happened together.

Sādhanā

For the next 24 hours, identify one hope you are currently carrying (an outcome you are quietly betting on — a relationship developing a certain way, a project getting a certain reception, a body recovering on a certain timeline). Once during the day, perform an internal कुरोंडी-gesture: name the hope, and toss-it-aside-as-worthless — not because it is unimportant but as an offering-of-the-attachment. Notice what happens to the underlying sweetness of the present-task in that moment. The ovi's claim is that the toss-aside of hope is the gate to the mahā-sukha-sweetness — not the suppression of hope but its recognition-as-worthless-residue.

Arc

4.108 names the condition (āśā and aham-bhāva coupled-renunciation and the resulting increasing-love); 4.109 will name the mechanism of yadṛcchā-contentment (the dissolved own-and-other distinction).

Ovi 4.109

Original (Marathi): म्हणौनि अवसरें जें जें पावे । कीं तेणेंचि तो सुखावे । जया आपुलें आणि परावें । दोन्ही नाहीं ॥१०९॥ Voice: krishna-to-arjuna

Voice-anchor: Continued Kṛṣṇa-discourse. The opening म्हणौनि (therefore) is a continuation-conjunction tying 4.109 to 4.108 — same speaker, same description, the consequence-of-4.108's-condition now stated.

Word-by-word gloss

Marathi	Meaning
म्हणौनि	therefore / for this reason
अवसरें	by occasion / by-the-moment
जें जें	whatever
पावे	comes / is-received
कीं तेणेंचि	indeed by-that-itself
तो सुखावे	he is-gladdened
जया	for whom
आपुलें	mine / one's-own
आणि परावें	and another's
दोन्ही नाहीं	both do not exist

Literal translation

English: Therefore — whatever the occasion brings — by that itself he is gladdened — (for) for whom 'mine' and 'another's' — both do not exist.

मराठी (आधुनिक): म्हणून — प्रत्येक क्षणी जे जे काही प्राप्त होते — त्यानेच तो सुखी होतो — ज्याच्यासाठी "माझे" आणि "दुसऱ्याचे" अशी दोन्हीही (विभाजने) उरलेली नाहीत.

Metaphor-unfold

No extended metaphor in this ovi. Doctrinal-statement naming the second-condition (yadṛcchā-contentment grounded in dissolved own-and-other distinction).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: (empty — the chain to cluster 0159's 4.102 viśva-jāhalā is held implicitly via the karma-yoga-arc stage-thread)
Tukaram parallel:
Tukaram 2867 — near-translation. The canonical ṭhevilē-Anantē-taisē-chi-rāhāve equanimity-text is the most-direct vārkarī-bhajan rendering of yadṛcchā-lābha-santuṣṭa. Daily-recited Vārkarī text — making 4.109's doctrinal-claim the basis of an active daily-equanimity-discipline.
Tukaram 2854 — thematic-resonance. The canonical householder-dharma 5-verse's paranārī-as-sisters-mothers clause operationalizes the same own-other dissolution from the gṛhastha-ethics-side.
Source citation:
Bhagavad Gītā 4.22 — direct-paraphrase. Sanskrit यदृच्छालाभसंतुष्टः ⇒ Marathi अवसरें जें जें पावे । कीं तेणेंचि तो सुखावे. The interpretive move is to name the mechanism: the second-half जया आपुलें आणि परावें । दोन्ही नाहीं tells us why whatever-comes-suffices. Yadṛcchā-lābha-santuṣṭa is here read as a consequence of dropped-mineness, not as an independent virtue.
Bhagavad Gītā 12.18-19 — echo. The chapter-12 bhakti-yoga सम-शत्रौ-च-मित्रे-च equality-list is the chapter-12 unpacking of the same own-other dissolution.

Modern application

The long-term caregiver whose schedule has dissolved into the patient's rhythm — for whom my own time and the patient's needs-of-the-moment are no longer two competing claims. When the patient sleeps, the caregiver rests; when the patient needs help, the caregiver helps. There is no internal-accounting of my time taken vs given. The अवसरें जें जें पावे (whatever-the-occasion-brings) is met-with-equal-gladdening because the own-other partition has thinned. The ovi names this as the structural-state — not as saintly-self-sacrifice but as the post-mineness mode of being.
The community-elder in a small village or small-circle who has been the informal social-glue for forty years — for whom requests for help, requests for time, requests for advice are no longer parsed against an internal-resource-budget. Whatever-comes is met. Not because the elder has unlimited resources but because the resource-claim-structure (mine to allocate; theirs to receive from me) has dissolved. The own-other partition is the cognitive-structure that makes resource-claiming-and-defending possible.
The contemplative or monastic at twenty years into a settled-life — for whom the book that arrives in the mail (donated, gifted, returned) and the book that leaves (lent, given away) are no longer two different events. They open the book if it arrives, they let it go if it leaves. The तेणेंचि तो सुखावे (gladdened-by-that-itself) is the moment-by-moment equanimity that emerges once mine has stopped marking objects.

Sādhanā

For the next 24 hours, every time you find yourself thinking mine about a possession or theirs about something out-of-reach, pause for one breath and ask: does the actual moment-of-experience change if I drop the label? The ovi's claim is that the labeling itself is what creates the dvandva that yadṛcchā-contentment would transcend. The sādhanā is to test the claim by suspending the label for one breath and observing whether the next-moment becomes more or less able to be तेणेंचि तो सुखावे.

Arc

4.109 names the mechanism of yadṛcchā-contentment (own-other dissolution); 4.110 will deepen the dissolution-claim to sense-by-sense cosmic-identification.

Ovi 4.110

Original (Marathi): तो दिठीं जें पाहे । तें आपणचि होऊनि जाये । आईके तें आहे । तोचि जाहला ॥११०॥ Voice: krishna-to-arjuna

Voice-anchor: Continued Kṛṣṇa-discourse. The descriptive तो (he) and verb पाहे/आईके/जाहला are third-person-descriptive within Kṛṣṇa's discourse — Kṛṣṇa describing the jīvanmukta's phenomenology to Arjuna in the third person. No vocative, no register-shift; the voice is the same continuous Kṛṣṇa-stretch from 4.108-4.109.

Word-by-word gloss

Marathi	Meaning
तो	he
दिठीं	with-the-eye / by-vision
जें पाहे	what he sees
तें	that
आपणचि होऊनि जाये	becoming-himself-itself, goes / it-itself-becomes-him
आईके	hears
तें आहे	that is
तोचि जाहला	he-himself has-become

Literal translation

English: What he sees with the eye — that itself, becoming-himself, goes (= he becomes that itself); what he hears — that, he has himself become.

मराठी (आधुनिक): जे काही तो डोळ्यांनी पाहतो — ते स्वतःच होऊन जातो (तेच त्याचे स्वरूप होऊन जाते); जे काही ऐकतो — तेच तो स्वतः बनलेला असतो.

Metaphor-unfold

No extended metaphor in this ovi. Direct sense-by-sense identification statement — phenomenological-description rather than illustrative-image.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The cosmic-identification language here is Vedānta-mahāvākya-territory (tat-tvam-asi structure walked-through-sense-by-sense), not Nātha-siddha witness-state vocabulary. No cakra / suṣumnā / brahmarandhra anchor.

Cross-references

Internal: developed-further from 4.102 (cluster 0159's BG-4.18 closing — विश्व जाहला आंगेंचि तो). The cluster-0159 closing-statement is here unfolded sense-by-sense; the closing-form of cosmic-identification (4.102) becomes the engagement-form (4.110). The 4.102 जाहला (became) and the 4.110 तोचि जाहला (he-himself has-become) are the same verb-form — Jñāneśvar is intentionally re-using the chapter-4 keyword for the realized-state.
Tukaram parallel: Tukaram 2917 — thematic-resonance. The canonical bhakti-non-dualism (no-bheda-sahaja-vinōda; you-speak-with-my-mouth) is the vārkarī formulation of the same sense-by-sense identification, on the bhakti-axis (Deva-bhakta non-dual) rather than the jñāna-axis (knower-known non-dual).
Source citation:
Bhagavad Gītā 4.22 — paraphrase. Sanskrit द्वन्द्वातीतः (gone-beyond-the-pairs) ⇒ Marathi तो दिठीं जें पाहे । तें आपणचि होऊनि जाये । आईके तें आहे । तोचि जाहला. The interpretive move: dvandvātīta is read not as neutral-toward-pairs but as cosmically-identified-with-each-side-of-every-pair. This is the cosmic-identification reading of dvandvātīta.
Chāndogya Upaniṣad 6.8.7 — echo. The mahāvākya तत्त्वमसि श्वेतकेतो is here rendered as moment-by-moment phenomenology — visual-tat-tvam-asi + auditory-tat-tvam-asi.

Modern application

The mature musician who, after fifty years of playing, has fused hearing-the-note and being-the-note. Mid-concert, the violinist's self and the phrase-being-played are not two events. The ovi is not metaphor — आईके तें आहे । तोचि जाहला is the literal-phenomenology of the experienced musical-state where there is no listener-separate-from-the-sound. Most readers of this ovi will have had at least flashes of this in their own life — in music, in deep conversation, in the rare moment of looking-at-a-mountain.
The reader at the climactic moment of a great novel, when the page-and-the-reader have collapsed into one event. The visual-stream and the imagined-scene are not two. The दिठीं जें पाहे । तें आपणचि होऊनि जाये is empirically-available in the reading-experience for anyone who has been deeply absorbed. The ovi names this kind of cosmic-identification as the standing-state of the jīvanmukta, generalized from these flashes-most-people-have-had into a permanent perceptual-mode.
The therapist or listener in deep clinical-practice who, listening to the client, has become the client's voice — without losing self, without enmeshment, but in the sense that the hearing-and-the-heard have entered a single field. The phenomenological-claim of 4.110 (आईके तें आहे । तोचि जाहला) is the listener-side description of what clinicians call "rupture-free attunement" — and the ovi names it as a steady realized-state rather than a moment-of-flow.

Sādhanā

For one moment in the next 24 hours, while listening to a specific piece of music (or a single bird-call, or a single sentence spoken by another person), drop the labeling-and-categorizing for the duration of that sound. Notice whether the sound is heard-as-other or heard-as-self. The ovi's claim is that with the dropped own-other distinction (4.109), the sound starts being heard-as-self. The sādhanā is not to manufacture the experience but to check whether it is available with sufficient stillness.

Arc

4.110 walks-through sense-input cosmic-identification (eye and ear); 4.111 will walk-through action-output cosmic-identification (feet and mouth).

Ovi 4.111

Original (Marathi): चरणीं हन चाले । मुखें जें जें बोले । ऐसें चेष्टाजात तेतुलें । आपणचि जो ॥१११॥ Voice: krishna-to-arjuna

Voice-anchor: Continued Kṛṣṇa-discourse. Same third-person-descriptive frame as 4.110 — Kṛṣṇa is now extending the cosmic-identification from sense-input to action-output. No register-shift; the four-fold sense-and-action list (eye-ear-feet-mouth) is one continuous Kṛṣṇa-description of the jīvanmukta.

Word-by-word gloss

Marathi	Meaning
चरणीं	with the feet
हन	also / indeed
चाले	walks
मुखें	with the mouth
जें जें बोले	whatever he speaks
ऐसें	thus / in this manner
चेष्टाजात	every-instance-of-action / every cheṣṭā-born
तेतुलें	all-of-that
आपणचि जो	who is himself-itself / who himself-alone (is)

Literal translation

English: With the feet he walks; with the mouth he speaks whatever he speaks — every instance of cheṣṭā thus produced — all of it is himself himself-alone.

मराठी (आधुनिक): पायांनी चालणे, तोंडाने जे-जे बोलणे — अशी जी-जी प्रत्येक कृती-हालचाल घडते — ती सर्व तो स्वतःच असतो (तो स्वतःच त्या क्रियेच्या रूपात असतो).

Metaphor-unfold

No extended metaphor in this ovi. Continuation of the sense-by-sense identification — now action-side.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: developed-further from 4.110 — 4.110 covered sense-INPUT identification (eye, ear); 4.111 covers bodily-OUTPUT identification (feet, mouth). Together the two ovis cover the full perceptual-motor loop of the realized one.
Tukaram parallel: (empty)
Source citation:
Bhagavad Gītā 4.21 — echo. Sanskrit शारीरं केवलं कर्म कुर्वन् (performing only bodily action) is interpretively re-cast: the bodily action — every cheṣṭā-jāta — is केवलं not in the dismissive-sense (low-grade) but in the purely-of-himself sense (every action is himself only).
Bhagavad Gītā 5.8-9 — echo. The Sanskrit ten-fold sense-and-action list is here compressed into a sense-side + action-side double; the cosmic-identification reading is distinct from chapter-5's witness-non-doership reading of the same list.

Modern application

The dancer who has been in a single form for thirty years — for whom the deciding-to-step and the step are no longer two events. The choreography-and-the-body have fused. ऐसें चेष्टाजात तेतुलें । आपणचि जो — every choreographic-cheṣṭā IS himself only. The ovi's claim is that this is generalized to all-cheṣṭā in the realized one, not just to skilled-cheṣṭā.
The teacher-of-many-years in a beloved subject who, mid-lecture, has stopped pre-planning sentences. The mouth speaks; the speech-and-the-self are not separate-events to be coordinated. मुखें जें जें बोले — whatever the mouth speaks IS himself. Most teachers have flashes of this; the ovi names it as a standing perceptual-mode of the jīvanmukta.
The grandparent walking-with-the-grandchild whose pace-and-attention have fully entered the small child's rhythm — for whom the चरणीं हन चाले (walking-with-feet) is not a willed-walk but is the grandparent-being-the-walk. The walking-and-the-walker have collapsed into one event. The ovi names this as the action-side analog of 4.110's perception-side identification.

Sādhanā

For one walk in the next 24 hours (a short walk to the kitchen, a longer walk outside), pay attention to whether you are deciding to walk or being-the-walking. Do not force one or the other; just notice. The ovi's claim is that the dropped own-other distinction (4.109) and the cosmic-identification (4.110-4.111) move the perceptual-mode from deciding-and-doing to being-the-doing. The sādhanā is to check whether being-the-walking is empirically available even as a flicker, even for one step.

Arc

4.111 closes the sense-input/action-output unfolding; 4.112 will move to the whole-viśva identification (the climactic identification-statement) and draw the karma-binding-impossible consequence.

Ovi 4.112

Original (Marathi): हें असो विश्व पाहीं । जयासि आपणपेंवांचूनि नाहीं । आतां कवण तें कर्म कायी । बाधी तयातें ॥११२॥ Voice: krishna-to-arjuna

Voice-anchor: Continued Kṛṣṇa-discourse. The opening हें असो (leave-this / set-this-aside) is a within-Kṛṣṇa-discourse transition-particle — the same हें असो Kṛṣṇa used at cluster 0159's 4.102 to mark the move to the climactic-statement. The rhetorical-question आतां कवण तें कर्म कायी । बाधी तयातें is Kṛṣṇa's emphatic-rhetorical-form, not a Jñāneśvar-teacher question.

Word-by-word gloss

Marathi	Meaning
हें असो	leave-this / set-this-aside
विश्व पाहीं	look — the entire viśva (universe)
जयासि	for whom
आपणपेंवांचूनि नाहीं	nothing-other-than-himself exists
आतां	now
कवण तें कर्म कायी	WHAT karma WHAT
बाधी तयातें	could bind him

Literal translation

English: Leave this aside — look at the whole universe: for whom there is nothing-other-than-himself — now what karma whatsoever could bind him?

मराठी (आधुनिक): हे सोडून द्या — संपूर्ण विश्वच पहा: ज्याच्यासाठी स्वतःशिवाय दुसरे काहीच नाही — असे असताना, आता कोणते कर्म त्याला बंधनात अडकवू शकेल?

Metaphor-unfold

No extended metaphor in this ovi. The rhetorical-question form (कवण तें कर्म कायी । बाधी तयातें) is a rhetorical-figure rather than an extended metaphor — it makes the impossibility logical-by-question-form rather than illustrating-it-by-image.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: parallel-image to 4.102 (cluster 0159's BG-4.18 closing — विश्व जाहला । आंगेंचि तो). The 4.102 statement is from the action-side (जाहला — became, via the karma); 4.112's विश्व पाहीं । जयासि आपणपेंवांचूनि नाहीं is from the perception-side (the viśva for him has-no-other-than-himself). Same cosmic-identification claim from two angles.
Tukaram parallel: Tukaram 2922 — thematic-resonance. The vārkarī samchita-prārabdha-kriyamāṇa all-became-Nārāyaṇa; jarā-maraṇa-no-bondage formulation grounds the not-binding on the bhakti-axis (karma-became-the-Lord), where Jñāneśvar 4.112 grounds it on the jñāna-axis (the-jñānī-became-the-universe).
Source citation:
Bhagavad Gītā 4.22 — direct-paraphrase. Sanskrit कृत्वापि न निबध्यते ⇒ Marathi आतां कवण तें कर्म कायी । बाधी तयातें. The mechanism is named: cosmic-identification removes the externality required for binding.
Bhagavad Gītā 9.9 — echo. The chapter-9 न च मां तानि कर्माणि निबध्नन्ति धनञ्जय is Kṛṣṇa's self-description of the same not-binding-by-karma claim. Jñāneśvar's jñānī here occupies the chapter-9 Kṛṣṇa-position structurally.

Modern application

The elder in their late 80s who has dissolved-into-their-surroundings to a degree most middle-aged observers find startling. The room and the elder are not-two-things-in-the-room. Questions about how do you manage at this age, questions about legacy, questions about what is still on your list find no purchase — the externality required for the question has thinned. विश्व पाहीं । जयासि आपणपेंवांचूनि नाहीं. The ovi names this not as senility but as the realized-mode.
The veteran-activist at the long-time-mark for whom the cause and the self are not-two-things-to-be-coordinated. They show up because the showing-up is them. They do not "make a sacrifice" because there is no separate-self whose interests are being sacrificed. The कवण तें कर्म कायी । बाधी तयातें rhetorical-question is the felt-state of the long-time-activist: no karma binds because there is no binder-external-to-the-bound.
The person at the end of a forty-year-marriage whose love has matured into a state where the spouse is no-longer-someone-else. The pronouns "I" and "they" still function lexically, but the lived-distinction has eroded. Whatever-the-spouse-needs is what-this-person-does, without internal-accounting. The ovi names this as the partner-form of विश्व पाहीं । जयासि आपणपेंवांचूनि नाहीं. The marriage-relation can be one of the empirical-domains where the cosmic-identification-claim has visible signs.

Sādhanā

For the next 24 hours, in any moment of decision-resistance (a chore you do not want to do, a person you do not want to talk to, an email you do not want to reply to), pause and ask one question silently: if there were no second-thing-here-other-than-myself, would the resistance hold? Do not try to manufacture the dissolution; just ask the question. The ovi's claim is that the resistance-structure depends on the externality-of-the-resisted-task. The sādhanā is to check whether the question itself loosens the resistance for one breath.

Arc

4.112 lands the climactic cosmic-identification statement and draws the karma-binding-impossible consequence; 4.113 will apply the same logic to the vocabulary-question — what virtue-names mean after the second has dissolved.

Ovi 4.113

Original (Marathi): हा मत्सरु जेथ उपजे । तेतुलें नुरेचि जया दुजें । तो निर्मत्सरु काइ म्हणिजे । बोलवरी ? ॥११३॥ Voice: krishna-to-arjuna

Voice-anchor: Continued Kṛṣṇa-discourse. The rhetorical-question तो निर्मत्सरु काइ म्हणिजे । बोलवरी? is Kṛṣṇa's emphatic-rhetorical-form, marking the residual-language move. No register-shift to Jñāneśvar-teacher voice — the question is a within-Kṛṣṇa-discourse rhetorical-figure, not an editorial-aside.

Word-by-word gloss

Marathi	Meaning
हा मत्सरु	this matsara (envy)
जेथ उपजे	(the second) from-which it would-arise
तेतुलें नुरेचि	that-much does-not-remain
जया दुजें	for-him as a-second
तो निर्मत्सरु	him as nir-matsara (free-from-envy)
काइ म्हणिजे	what to call (= how to call?)
बोलवरी ?	(resting) only on the word?

Literal translation

English: Matsara — the second-from-which it would arise — that-much does not remain for him as 'another'. To call him 'nir-matsara' — what does that mean? Only mere-word?

मराठी (आधुनिक): मत्सर ज्या (दुसऱ्या व्यक्ती-वा-वस्तू) मधून उद्भवतो, ती दुसरी गोष्टच त्याच्यासाठी उरलेली नाही. मग त्याला "निर्मत्सर" असे म्हणणे — हा फक्त शब्द-व्यवहारच नाही का?

Metaphor-unfold

No extended metaphor in this ovi. The move here is meta-linguistic — Jñāneśvar is reflecting on the applicability-condition of a Sanskrit virtue-term (vimatsara) once the realized-state has dissolved the necessary contrastive-pole.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: developed-further from 4.112 — 4.112 established the ontology (no-second-remains, so karma cannot bind); 4.113 applies the same ontology to vocabulary (if no second remains, virtue-names depending on a second-pole become बोलवरी — mere-word).
Tukaram parallel: (empty)
Source citation:
Bhagavad Gītā 4.22 — direct-paraphrase. Sanskrit विमत्सरः ⇒ Marathi हा मत्सरु जेथ उपजे । तेतुलें नुरेचि जया दुजें । तो निर्मत्सरु काइ म्हणिजे । बोलवरी?. Jñāneśvar reads विमत्सरः as a residual-language concept — the Sanskrit virtue-term is honored by being shown grammatically-empty-of-content in the realized state.
Aṣṭāvakra Gītā 18.61 — echo. The tradition's residual-virtue-language move (virtues are residual-vocabulary that the jīvanmukta transcends because the contraries have collapsed) is here applied to one specific Sanskrit virtue-term from BG-4.22.

Modern application

The senior-mediator in a family-dispute or community-conflict whose non-judgmental quality has stopped being effortful-non-judgmentalism and has become unable-to-find-the-parties-as-fully-other. To call them non-judgmental is बोलवरी — the word-still-applies, but its standard mechanism (suppressing-judgment-toward-an-other) is not operating here. The mediator is post-judgment not non-judgmental. The ovi names this distinction.
The teacher who has reached a state where they cannot find another-student-to-prefer (so the virtue impartial becomes residual-language) — not because they have effortfully-equalized their attention but because the differentiation-of-students-into-favorites-and-others has dissolved as a cognitive-operation. To say the teacher is impartial is बोलवरी — accurate as description, misleading as causation.
The post-divorce-and-post-rage former-spouse who has forgiven the other in the sense that the wound's anchor-in-other-blame has dissolved. The standard meaning of forgiven (gave-up-a-just-grievance) does not apply because the grievance-structure that required a-them-to-be-grieved-against has collapsed. To call them forgiving is बोलवरी. The ovi names the limit-condition of virtue-vocabulary.

Sādhanā

For the next 24 hours, pick one virtue-word you have applied to a person you admire (generous, patient, humble, kind). Ask once during the day: is this person practicing this virtue against a resistance (effortfully) or has the resistance dissolved (so the virtue-word is बोलवरी)? You do not have to know the answer for sure; the sādhanā is to learn-to-make-the-distinction. The ovi's claim is that mature realization passes from effortful-virtue to residual-virtue-vocabulary — and being able to see this distinction is itself part of the discipline.

Arc

4.113 establishes the residual-language move; 4.114 will close the cluster with the formal-paradox synthesis — sakarma-karma-rahita + saguṇa-guṇātīta — and certify the paradox as resolved-truth (एथ भ्रांति नाहीं).

Ovi 4.114

Original (Marathi): म्हणौनि सर्वांपरी मुक्तु । तो सकर्मुचि कर्मरहितु । सगुण परि गुणातीतु । एथ भ्रांति नाहीं ॥११४॥ Voice: krishna-to-arjuna

Voice-anchor: Continued Kṛṣṇa-discourse closing the cluster. The opening म्हणौनि (therefore) ties the synthesis to the prior six ovis. The closing एथ भ्रांति नाहीं (here there is no confusion) is Kṛṣṇa's emphatic-certification of the paradox — a within-Kṛṣṇa-discourse certification-particle, not a Jñāneśvar-teacher voice-mark. The whole cluster is one continuous Kṛṣṇa-stretch from 4.108 through 4.114.

Word-by-word gloss

Marathi	Meaning
म्हणौनि	therefore
सर्वांपरी	in every way / in every respect
मुक्तु	liberated
तो	he
सकर्मुचि	sa-karma indeed (with-karma even)
कर्मरहितु	karma-less / karma-rahita
सगुण	with-guṇas / saguṇa
परि	yet / however
गुणातीतु	beyond-the-guṇas / guṇātīta
एथ	here / in-this
भ्रांति नाहीं	there is no confusion / no doubt

Literal translation

English: Therefore — in every way liberated — he is sa-karma itself yet karma-rahita; saguṇa yet guṇātīta — here there is no confusion.

मराठी (आधुनिक): म्हणून — तो सर्व-प्रकारे मुक्त आहे — सकर्म असूनही कर्मरहित, सगुण असूनही गुणातीत — यात कोणतीही भ्रांती (अस्पष्टता / संशय) नाही.

Metaphor-unfold

No extended metaphor in this ovi. Doctrinal-synthesis statement in formal-paradox form. The two paradox-pairs (sakarma/karma-rahita + saguṇa/guṇātīta) are grammatical-structures rather than metaphors.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The synthesis is karma-yoga doctrinal-pair-paradox, not Nātha-tantric.

Cross-references

Internal: foreshadows the chapter-14 guṇātīta-portrait clusters (BG-14.22-25). The सगुण परि गुणातीतु formulation here is the first explicit paired-paradox statement in the corpus on the guṇa-axis. The earlier paradox-statements (cluster 0159's 4.93-4.102) were single-paradox (akarma-in-karma); 4.114 introduces the formal-pair (sakarma/karma-rahita + saguṇa/guṇātīta).
Tukaram parallel: Tukaram 2937 — thematic-resonance. The deha-atīta abhang (when-we-died-gave-deha-to-Deva; Deva-speaks-through-me; pāpa-puṇya-his-alone; we-are-beyond-this-body) is the vārkarī formulation of the same in-every-way-liberated claim — same structural claim, two registers (Jñāneśvar's formal-paradox vs Tukaram's bhakti-surrender).
Source citation:
Bhagavad Gītā 4.21-22 — direct-paraphrase. Sanskrit BG-4.21's कुर्वन्नाप्नोति किल्बिषम् + BG-4.22's कृत्वापि न निबध्यते are the two source-claims compressed into the Marathi paradox तो सकर्मुचि कर्मरहितु. The closing एथ भ्रांति नाहीं certifies that the paradox is resolved-truth not confusion.
Bhagavad Gītā 14.25 — foreshadows. The chapter-14 गुणातीतः स उच्यते and 14.22-25 guṇātīta-portrait are here pre-figured by the saguṇa-yet-guṇātīta clause. Jñāneśvar reads BG-4.22's द्वन्द्वातीत as already-implicating chapter-14's guṇātīta-state.

Modern application

The post-retirement professional who is fully-engaged with consulting work yet fully-detached from the engagement (सकर्मुचि कर्मरहितु). The work is excellent; the worker is uninvested in it being-his. The post-retirement freedom from career-stakes has made the engagement and the detachment co-present rather than alternating-states. The ovi names this as the structural-state.
The mature contemplative who is visibly-temperamental yet interiorly-untouched (सगुण परि गुणातीतु). They still flash anger; they still feel grief; they still take pleasure. The guṇas have not been suppressed. But the identification-with-the-guṇas has thinned to nearly-nothing. Anger-flashes-and-passes-through them rather than being-them. The ovi names this as the advanced-stage paradox — not gunless-realization but non-identification-while-saguṇa.
The person at end-of-long-illness who is at-once fully-in-the-body and post-the-body — eating-walking-conversing as before while the lived-relation-to-the-body has fundamentally re-organized. The सकर्मुचि कर्मरहितु is recognizable in their post-illness daily-life: same actions, different actor. Most readers who have had a severe-illness will recognize the shape of this paradox in themselves at some level.

Sādhanā

At the end of today, take five minutes to review whether any paradox-pair (engaged-yet-detached / present-yet-absent / temperamental-yet-untouched / busy-yet-still) has surfaced in your day, even briefly. Do not try to manufacture the paradox-state; just check the inventory. The ovi's claim is that the realized-state is structurally a paradox-state — both-sides-of-the-pair are true at once. The sādhanā is to learn to recognize the paradox-shape in your own micro-experiences as evidence that the realized-state is structurally-available to ordinary-experience as glimpses.

Arc

4.114 closes cluster 0162 with the formal-paradox synthesis and the no-confusion certification. The next cluster (0163 = BG-4.23) will turn from the intrinsic-portrait (BG-4.21-22) of the jīvanmukta to the operational-yajña (BG-4.23) that constitutes the jīvanmukta's continuing-action — यज्ञायाचरतः कर्म समग्रं प्रविलीयते (for-one-acting-for-yajña, the entire karma dissolves).

Cluster summary

Core teaching: The BG-4.21-22 jīvanmukta is characterized by a coupled-renunciation (āśā and aham-bhāva tossed-together as a worthless-offering), a yadṛcchā-contentment grounded in the dissolved own-and-other distinction, and a sense-by-sense cosmic identification (eye-sees-and-is, ear-hears-and-is, feet-walk-and-is, mouth-speaks-and-is) climaxing in the whole-viśva-is-nothing-other-than-himself — from which both the impossibility-of-karma-binding and the grammatical-emptying-of-virtue-vocabulary (vimatsara becomes mere-word) follow as logical-consequences. The closing synthesis names the in-every-way-liberated state as the double-paradox sakarma-yet-karma-rahita + saguṇa-yet-guṇātīta with the certification एथ भ्रांति नाहीं (here there is no doubt).

Theme tags: BG-4.21-22, niraśīḥ, yatachittātmā, tyaktasarvaparigrahaḥ, yadṛcchā-lābha-santuṣṭa, dvandvātīta, vimatsara, sama-siddhi-asiddhi, kṛtvāpi-na-nibadhyate, aham-bhāva-evacuation, cosmic-identification, non-dual-identification, sakarma-karma-rahita, saguṇa-guṇātīta, jīvanmukta-portrait, residual-virtue-vocabulary.

Contains extended metaphor: No (doctrinal-portrait cluster; the कुरोंडी-image at 4.108 is a single-word-image rather than an extended metaphor).

Chapter arc position: Cluster 0162 (BG-4.21-22 paired-śloka) is the jīvanmukta-portrait operationalization of the BG-4.18 paradox-perception (cluster 0159) and the BG-4.19 jñānāgni-dagdha-karma mechanism (cluster 0160) and the BG-4.20 nityatṛpta-statement (cluster 0161). Chapter's rhythm: 4.18 named the cognitive-criterion (sees-akarma-in-karma); 4.19 named the operational-process (knowledge-fire-burns-karma); 4.20 named the resulting-state (nityatṛpta, niraśraya, does-nothing-while-acting); 4.21-22 here unfold the lived-portrait in seven moves — coupled-renunciation (4.108), yadṛcchā-contentment via dropped-mineness (4.109), sense-input cosmic-identification (4.110), action-output cosmic-identification (4.111), whole-viśva cosmic-identification with karma-binding-impossible (4.112), virtue-vocabulary residual-after-non-duality (4.113), and the double-paradox sakarma-karma-rahita + saguṇa-guṇātīta synthesis (4.114). The four-cluster anatomy of chapter-4's karma-yoga-jīvanmukta-doctrine is now anatomically-complete: paradox-perception + operational-process + resulting-state + lived-portrait.

Connects to next śloka: BG-4.23 (cluster 0163) opens with गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः । यज्ञायाचरतः कर्म समग्रं प्रविलीयते — for the sanga-free, mukta, knowledge-established-citta one who acts for the sake of yajña, the entire karma dissolves. Cluster 0162 established the jīvanmukta's intrinsic-portrait (seven-fold characterization); cluster 0163 will turn that portrait outward to the operational principle (yajña-as-the-frame) governing the jīvanmukta's continuing-action. The 4.114 closing सर्वांपरी मुक्तु (in-every-way liberated) is the descriptive-summation; BG-4.23's मुक्तस्य re-uses the same root and converts the description into the operating-principle that connects the jīvanmukta-portrait to the chapter-3-yajña-doctrine (clusters 0107-0112) for a chapter-4-closing synthesis.