Cluster 0167

BG-4.27

Ovi 4.130

Original (Marathi): एकीं ययापरी पार्था । दोषु क्षाळिले सर्वथा । आणिकीं हृदयारणीं मंथा । विवेकु केला ॥१३०॥ Voice: krishna-to-arjuna

Voice-anchor: Explicit Arjuna-vocative पार्था (O Pārtha) in the opening line — the strongest voice-anchor in the cluster. Continued from BG-4.25-26 Kṛṣṇa-discourse where पंडुकुमरा (4.124) was the prior vocative. The एकीं ... आणिकीं (some... and others...) is Kṛṣṇa enumerating yajña-types to Arjuna in the third person — the standard chapter-4 structural-formula.

Word-by-word gloss

Marathi	Meaning
एकीं	by some (people / yogis)
ययापरी	in this way / by this method
पार्था	O Pārtha (Arjuna)
दोषु	defects / faults / impurities
क्षाळिले	were-washed / cleansed
सर्वथा	completely / in-every-way
आणिकीं	and-by-others
हृदयारणीं	in-the-heart-araṇī (the heart as the lower fire-drill block)
मंथा	the mathana / churning / friction
विवेकु	viveka / discriminative-knowledge
केला	was-done / was-performed

Literal translation

English: O Pārtha, by some, in this way, the defects were completely cleansed. And by others, in the heart-araṇī (heart-fire-drill-block), the churning of viveka was performed.

मराठी (आधुनिक): हे पार्था, काही जणांनी अशा रीतीने आपले दोष पूर्णपणे धुऊन काढले. आणि इतर काही जणांनी आपल्या हृदयरूपी अरणीत विवेकाची मंथा (घर्षण) केली.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The heart as the araṇī (the lower wooden block in the Vedic two-stick fire-drill, on which the upper stick is rotated to produce friction-fire)	The heart as the seat of the latent jñāna-potential which is brought to active-fire by the friction of viveka	The seat of a long-cultivated inner-stillness which is brought to actual-awakening by the friction of one specific discriminative-question or one specific moment of recognition
The mantha (the churning / friction action between the two araṇī sticks)	The viveka-process — the discriminative back-and-forth that separates self-from-non-self, real-from-apparent, action-from-doer	The repeated returning-of-attention to "what is actually happening right now?" until the static of distraction breaks and clarity ignites
The prior cleansing of defects (`दोषु क्षाळिले सर्वथा`) as the precondition for the mantha	The yama-niyama discipline of BG-4.25-26 that has been preparing the practitioner for this interior-yajña	The years of ethical-discipline that have to precede the moment of insight — without them, the friction produces only heat, no fire

The metaphor-family hrdaya-araṇī-mantha is Upaniṣadic (Śvetāśvatara 1.14) and recurs across the Nātha-yogic interior-ritual tradition. Jñāneśvar's interpretive-move is to finer the Upaniṣadic original — substituting hrdaya for the more-general deha (body) and viveka for the more-mantra-yogic praṇava-as-upper-araṇī. The result is a more jñāna-yogic, less mantra-yogic image.

Nāth-yogic layer

Present, MEDIUM confidence. Referent: hrdaya-araṇī mantha (heart-as-fire-drill-block) — the interior-friction-by-which-jñāna-fire is kindled. The image is overtly interior-ritual: the heart is named as the araṇī (the lower fire-drill block), and the mantha (churning/friction) is viveka. This is the Nātha-yogic move of relocating Vedic external-yajña-machinery into the body, and is exactly the kind of antar-yajña that adhyāya 4's BG-4.25-27 typology is opening up. Confidence MEDIUM because the term hrdaya-araṇī is Upaniṣadic (Śvetāśvatara 1.14) before it is Nātha — but the operationalization here as the mantha-of-viveka-on-heart is the kind of interior-bodily ritualization the Nātha tradition crystallized into a continuous tradition.

Cross-references

Internal: No internal-link yet (this is the chapter-4 first hrdaya-araṇī-mantha statement in the corpus; future clusters may develop-further or echo-back to this one).
Tukaram parallel: None substantively-resonant (Tukaram does not deploy the hrdaya-araṇī-mantha image as far as the corpus-decoded record shows).
Source citation:
Bhagavad Gītā 4.27 — direct-paraphrase. Sanskrit आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ⇒ Marathi 4.130 names the condition before the action (defect-cleansing) and the kindling-mechanism (hrdaya-araṇī-mantha by viveka) BEFORE the oblations come at 4.136. The Sanskrit's compact ज्ञानदीपिते (kindled-by-knowledge) is unpacked into the multi-step ritual-mechanics across 4.130-4.132.
Śvetāśvatara Upaniṣad 1.14 — echo. THE foundational Upaniṣadic statement of the interior-araṇī-mantha-of-jñāna doctrine — स्वदेहमरणिं कृत्वा प्रणवं चोत्तरारणिम् । ज्ञाननिर्मथनाभ्यासात्पाशं दहति पण्डितः — of which 4.130 is the Marathi rendering with two key substitutions: hrdaya for deha, viveka for praṇava. The image is the same; the resolution is finer; the Marathi rendering reveals Jñāneśvar's jñāna-yogic preference over the source's mantra-yogic alternative.

Modern application

The morning before a difficult conversation you have been avoiding for weeks — when you finally sit, not to rehearse the conversation but to strip the rehearsal down to what is actually true and needs saying. The defect-cleansing was the weeks of recognizing your evasions; the heart-araṇī mantha is the moment-of-friction when the rehearsed-narrative breaks down and the genuine-claim ignites. The conversation that follows is no longer a performance — it is the offering-of-an-indriya-karma to the interior-fire that 4.130 is opening.
The reader-of-philosophy who has carried a single question for years (free-will vs determinism, self vs no-self, theism vs naturalism) and finally has the question churned by a specific text or a specific conversation until the question's apparent-resolution catches fire and is recognized as the real question itself. The defect-cleansing was the years of premature-conclusions discarded; the heart-araṇī mantha is the actual friction-event when the question reveals its-own-shape.
The therapist's-client who has done years of ethical-housecleaning (apologies, restitutions, no-harm-practice) and finally arrives at the session where the interior friction-event happens — the one image, one childhood-memory, one body-sensation that breaks the holding-pattern and ignites the long-blocked emotional-knowledge. The defect-cleansing made the heart-araṇī available; the moment-of-mantha is the session itself.

Sādhanā

In the next 24 hours, pick one ethical-defect (an evasion, a small dishonesty, a habitual avoidance) that you have already been working on but not yet finished cleansing. Today, finish the cleansing — make the apology, return the borrowed thing, refuse the small dishonesty one time. This is the prerequisite-step of 4.130. Tonight, sit for five minutes and ask: "with this one defect cleansed, what question rises in the heart that would not have risen before?" Don't try to answer the question; just see if a question rises — that rising IS the mantha beginning.

Arc

4.130 opens the chapter-4 antar-yajña ritual-mechanics with the kindling-conditions (defect-cleansing + heart-araṇī-mantha); 4.131 will continue the kindling-sequence with the suppression-instruments and the guru-vākya extraction.

Ovi 4.131

Original (Marathi): तो उपशमें निहटिला । धैर्येंवरी दाटिला । गुरुवाक्यें काढिला । बळकटपणें ॥१३१॥ Voice: krishna-to-arjuna

Voice-anchor: Continued Kṛṣṇa-discourse from 4.130. The deictic तो (he/that — referring to the antar-yajamāna of 4.130's आणिकीं) is the third-person-descriptive within Kṛṣṇa-speech. No framing-phrase, no register-break.

Word-by-word gloss

Marathi	Meaning
तो	he / that-one (the antar-yajamāna of 4.130)
उपशमें	by upaśama (calming, suppression-by-tranquilization)
निहटिला	was-struck-down / suppressed
धैर्येंवरी	by-dhairya (steadfast-perseverance) over-and-above
दाटिला	was-pressed-down / packed-down
गुरुवाक्यें	by-the-guru-vākya (the guru's word)
काढिला	was-pulled-out / extracted
बळकटपणें	forcefully / with-firm-strength

Literal translation

English: He (that interior-disposition that opposes the yajña — uddama, passion, lust) was struck-down by upaśama, was pressed-down over-and-above by dhairya, and was extracted (pulled-out) forcefully by the guru-vākya.

मराठी (आधुनिक): त्या (विकारी प्रवृत्तीला / उद्धत मनाला) उपशमाने (शांतीने) दाबून टाकले, धैर्याने आणखी जोराने आत दाबले, आणि गुरुवचनाने त्याला अखेर बलाने (मूळासकट) उपटून बाहेर काढले.

Metaphor-unfold

The metaphor-family hrdaya-araṇī-mathana continues from 4.130 with a sub-image: the three-step suppression-discipline as the second-stage of the kindling-mechanics. There is no formally-new metaphor here — the suppression-instruments (upaśama, dhairya, guru-vākya) are operational steps within the larger hrdaya-araṇī ritual. The image is what-happens-during-the-mantha-friction: the obstructive interior-disposition is progressively disabled by three instruments.

Literal image	Philosophical referent	Modern equivalent
The three-step suppression (struck-down, pressed-down, extracted)	The progressive disabling of the dharma-samskāra-residues that obstruct the interior-yajña	The progressive sequence of first calm down → then steadfastly maintain the calm → then have a single line of guidance pull out the deep root that the calm and steadfastness could not reach
The guru-vākya as the extracting-instrument	The guru's word as the operative-tool that completes the suppression begun by the practitioner's own instruments	The single sentence from a teacher or text or trusted other that finally extracts what years of solo-discipline could not — the mentor's specific question, the line of a book that breaks open the recognition

Nāth-yogic layer

Present, MEDIUM confidence. Referent: guru-vākya as the third-step in the samyama-yoga-fire-kindling. The three-step sequence — uddama suppressed by upaśama → reinforced by dhairya → extracted by guru-vākya — is the Nātha-yogic kindling-discipline made explicit. The guru-vākya as the extracting agent (काढिला बळकटपणें — pulled-out forcefully) of the jñāna-fire is recognizably Nātha-tradition: the guru's word is itself the operative-instrument that produces the realization-fire. Confidence MEDIUM because the language remains generic-spiritual; the Nātha-specific tell would be naming a specific cakra or a suṣumnā-aperture, which Jñāneśvar does not do here.

Cross-references

Internal: None yet (the guru-vākya-as-extracting-instrument theme will recur at BG-4.34's तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया — but that is in a future cluster).
Tukaram parallel: Tukaram 2887 (memory-pointer project_tukaram_sant_puja_2887.md) — thematic-resonance on guru-vākya-operativity. Where Jñāneśvar's 4.131 names the guru-vākya as the extracting-instrument of the interior-jñāna-fire, Tukaram 2887 names the all-knowledge-is-at-sants-feet claim that grounds why the guru-vākya is operative. Same epistemology (knowledge-mediated-through-guru), different operational-form.
Source citation: None specifically tied to 4.131's three-step suppression-sequence; the broader doctrine is generically pervasive across yogic-ethical literature.

Modern application

The meditator who has worked steadily for months on a particular reactive-pattern (anger, jealousy, social-anxiety) and has reduced it but cannot uproot it — and then in a single sentence from a teacher, a podcast, or an unexpected text, the root is named and the pattern releases. The months of calming were upaśama; the steady-return-to-practice was dhairya; the guru-vākya is the sentence-that-extracted-the-root.
The recovering-addict who has done the steps, has the sponsor, has the year of clean-time — and then in a single AA-share or a single sentence from a fellow-recovering-person, the underlying belief that drove the addiction is named for the first time and finally extracted. The discipline was structural; the extraction was a sentence.
The therapy-client who has done years of self-soothing and steady-presence-with-feelings — and then in a single therapist-intervention (one image, one reframing, one question) the long-held belief-that-could-not-be-touched is suddenly extracted. Upaśama and dhairya alone could not reach it; the guru-vākya could.

Sādhanā

In the next 24 hours, recall one specific sentence (from a teacher, a book, a friend, a text) that extracted a long-held mental-knot for you. Write it down, exact-wording-preserved. Sit with the sentence for two minutes; notice the bodily-relief that the sentence-itself still produces. This is the operational-residue of the guru-vākya at 4.131. The exercise honors that some interior-extractions cannot be self-produced — the practice prepares the heart-araṇī, but a guru-vākya completes the kindling.

Arc

4.131 names the suppression-instruments and the guru-vākya extraction; 4.132 will name the result — the jñāna-fire's ujjīvana (revival, coming-to-life).

Ovi 4.132

Original (Marathi): ऐसें समरसें मंथन केलें । तेथ झडकरी काजा आलें । जें उज्जीवन जाहलें । ज्ञानाग्नीचें ॥१३२॥ Voice: krishna-to-arjuna

Voice-anchor: Continued Kṛṣṇa-discourse. The closing-deictic तेथ (there) and the result-particle जें (which) maintain the third-person-descriptive frame from 4.131. No voice-shift.

Word-by-word gloss

Marathi	Meaning
ऐसें	thus / in this way
समरसें	with samarasa / with even-blending / with unified-flavor
मंथन	mathana / churning
केलें	was-done
तेथ	there / thereupon
झडकरी	quickly / immediately
काजा आलें	came-to-fruition / yielded-its-result
जें	which / that
उज्जीवन	revival / coming-back-to-life
जाहलें	occurred
ज्ञानाग्नीचें	of-the-jñāna-fire

Literal translation

English: Thus, when the mathana was done with samarasa (with the even-blending of the three instruments — upaśama, dhairya, guru-vākya), there it quickly came-to-fruition: the jñāna-fire's ujjīvana (revival, coming-to-life) occurred.

मराठी (आधुनिक): अशा प्रकारे (वरील) समरसाने (एकत्व-संमिश्रणाने) मंथन केले गेले, तेव्हा त्वरित कार्य सफळ झाले — ज्ञानाग्नीचे पुनरुज्जीवन (पुन्हा प्रकट होणे) घडले.

Metaphor-unfold

No new metaphor; this is the resolution-statement of the hrdaya-araṇī-mantha begun at 4.130-4.131. The key Marathi term उज्जीवन (literally: revival, reviving-to-life) is doctrinally-load-bearing — it implies the jñāna was already there latently and the mantha brought it to active-flame (Vedānta atyanta-siddha doctrine: jñāna is not produced by sādhanā but uncovered by it).

Nāth-yogic layer

No Nāth-yogic referent in this ovi (the jñāna-fire's ujjīvana is described doctrinally rather than tantrically — no cakra, no suṣumnā, no kuṇḍalinī vocabulary).

Cross-references

Internal: None.
Tukaram parallel: None substantively resonant at the level of the ujjīvana-of-jñāna-fire formulation.
Source citation:
Bhagavad Gītā 4.27 — direct-paraphrase. Sanskrit ज्ञानदीपिते (kindled-by-knowledge) ⇒ Marathi उज्जीवन जाहलें । ज्ञानाग्नीचें (the jñāna-fire's ujjīvana / coming-to-life occurred). The Marathi term उज्जीवन is more vivid than the Sanskrit's compact participle: the fire does not merely get kindled, it revives to life — implying it was already there latently and the churning has brought it to active-flame. This is consistent with Vedānta's atyanta-siddha doctrine: jñāna is not produced by the sādhanā but uncovered by it.

Modern application

The realization that arrives, after a season of disciplined-work, that does not feel like an acquisition but a recovery — as though a clarity-that-was-already-there had been merely covered. The Marathi उज्जीवन (revival) is exactly this phenomenological-mark: the recognition does not feel new, it feels rediscovered.
The musician who, after years of practice, has the moment in performance when the music seems to play through them rather than being-produced-by-them — and recognizes that what arose was already there and the practice had been clearing the obstacles, not building the music.
The reader-of-Sanskrit-or-classical-Marathi who, after years of study, has the moment when a verse stops being-understood and becomes what it already was — and the recognition feels like meeting an old fact, not learning a new one.

Sādhanā

For the next five minutes, recall the most recent insight you had — any kind, large or small. Ask: "did it feel like an acquisition (a new thing arriving) or a recovery (a thing always-there finally noticed)?" If the answer is recovery, this is the phenomenological-mark of उज्जीवन. The ovi's claim is that jñāna is structurally always-there; the sādhanā is to test the claim against the texture of your own most-recent insight.

Arc

4.132 names the kindling-result (jñāna-fire's ujjīvana); 4.133 will name the first-obstacle-on-the-yajña-path — the siddhi-sambhrama-smoke that dissipates before the genuine-spark.

Ovi 4.133

Original (Marathi): पहिला ऋद्धिसिद्धींचा संभ्रमु । तो निवर्तोनि गेला धूमु । मग प्रगटला सूक्ष्मु । विस्फुलिंगु ॥१३३॥ Voice: krishna-to-arjuna

Voice-anchor: Continued Kṛṣṇa-discourse. The temporal-sequence पहिला ... मग ... (first... then...) is third-person-descriptive within Kṛṣṇa's enumeration. No voice-shift.

Word-by-word gloss

Marathi	Meaning
पहिला	first / initial
ऋद्धिसिद्धींचा	of-the-rddhis-and-siddhis (yogic-powers)
संभ्रमु	infatuation / sambhrama (delusional-fascination)
तो	that
निवर्तोनि गेला	turned-back-and-departed / dissipated
धूमु	smoke / dhūma
मग	then
प्रगटला	manifested / appeared
सूक्ष्मु	subtle
विस्फुलिंगु	visphulinga (fire-spark)

Literal translation

English: The first infatuation (sambhrama) — that of rddhis and siddhis — dissipated as smoke. Then the subtle visphulinga (fire-spark) manifested.

मराठी (आधुनिक): पहिल्या टप्प्यात ऋद्धि-सिद्धींचा भ्रम (आकर्षण) धुरासारखा निघून गेला. आणि नंतर (खरा) सूक्ष्म असा (ज्ञानाग्नीचा) ठिणगी (विस्फुलिंग) प्रगट झाला.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The dhūma (smoke) appearing first, then dispersing	The rddhi-siddhi-sambhrama — the yogic-powers that arise during practice and obscure the actual jñāna-fire	The seductive-side-effects of disciplined practice (subtle perceptions, intuitive hits, charisma, energy-experiences) that appear in early-to-middle stages of serious practice and obscure rather than constitute the realization
The visphulinga (the actual fire-spark) appearing only AFTER the dhūma dissipates	The actual jñāna-fire that the entire yajña was aimed at — appearing as subtle (`सूक्ष्मु`), not flashy	The genuine recognition that arrives quietly after the showy phase has passed — small, subtle, often unnoticed at first because we were trained to expect drama

The metaphor-family dhūma-and-visphulinga (smoke-and-spark) is a fire-yajña sub-image: in any actual fire-ignition, smoke precedes flame. Jñāneśvar uses this physical-fact to dramatize the Yogasūtra 3.37 doctrine of siddhis-as-obstacles — the siddhis are not separately-warned-against but are narratively-staged as the smoke-phase of the interior-yajña itself.

Nāth-yogic layer

Present, MEDIUM confidence. Referent: the dhūma-then-visphulinga (smoke-then-spark) sequence of the samyama-yoga-fire — corresponds to the Nātha-yogic dhūma-bhāva → visphulinga-prakāśa progression in tantric agni-anuṣṭhāna. The smoke-of-rddhi-siddhi-sambhrama dissipating BEFORE the spark appears is a recognizable Nātha-yogic warning — that the obstacles-on-the-path (rddhi-siddhi infatuation) appear FIRST as smoke and only when this smoke clears does the actual visphulinga (the genuine fire-spark) appear. Compare Pātañjala Yogasūtra 3.37's ते समाधावुपसर्गा व्युत्थाने सिद्धयः (these powers are obstacles to samādhi although accomplishments in vyutthāna). Confidence MEDIUM because the dhūma-visphulinga sequence appears in both Yogasūtra-commentary and Nātha-tantric agni-anuṣṭhāna without being uniquely identifiable to one tradition.

Cross-references

Internal: None.
Tukaram parallel: None substantively-resonant at the level of the dhūma-visphulinga progression (Tukaram's polemic against fake-renunciates at 2844-2847 is adjacent but not parallel-image).
Source citation:
Pātañjala Yogasūtra 3.37 — echo. THE canonical statement of the siddhis-as-obstacles doctrine that 4.133 narrativizes as the smoke-before-the-spark moment of the interior-yajña. The Yogasūtra warns that siddhis appear during the practice and must be dis-identified-with; Jñāneśvar's image makes this concrete — they are the smoke before the spark, the dissipation-phase before the actual jñāna-spark.

Modern application

The spiritual-seeker who, after a few months of serious practice, begins to have subtle-perceptions (knowing-what-someone-will-say-before-they-say-it, energy-experiences, dream-clarity, charisma-effects) — and recognizes these as the smoke before the spark, not the spark itself. The seeker who mistakes the smoke for the fire ends the yajña at the obstacle-phase.
The therapist's-client who, after a period of inner-work, begins to feel unusually clear, unusually present, unusually effective with others — and recognizes that this is the smoke-phase, the side-effect, not the actual integration-of-the-work. The client who builds an identity around the unusual-effects misses the integration.
The creative-person whose discipline has begun to produce noticeable-results (acclaim, recognition, students wanting to study with them) and recognizes that the recognition is the smoke, not the genuine creative-fire. The artist who feeds on the recognition stops producing; the one who recognizes it as smoke continues toward the genuine work.

Sādhanā

For the next 24 hours, observe one moment where you receive recognition (a compliment, a small win, a moment of being-seen-doing-well) and ask: "is this the smoke or the fire?" The exercise is not to dismiss recognition but to correctly classify it — recognition is the smoke that legitimately appears in any disciplined practice; conflating it with the fire is what ends the practice prematurely. The sādhanā is the moment-of-classification, nothing more.

Arc

4.133 names the first-obstacle (siddhi-smoke); 4.134 will name the next-step — yama-niyama as the peṭavaṇa (pre-prepared-fuel) that the now-flamed fire consumes.

Ovi 4.134

Original (Marathi): तया मनाचें मोकळें । तेंचि पेटवण घातले । जें यमनियमीं हळुवारलें । आइतें होतें ॥१३४॥ Voice: krishna-to-arjuna

Voice-anchor: Continued Kṛṣṇa-discourse. The deictic तया ... तेंचि (his... that-itself) keeps the third-person-descriptive frame of the antar-yajamāna. No voice-shift.

Word-by-word gloss

Marathi	Meaning
तया	his / that-person's
मनाचें	of-the-mind
मोकळें	the freed / the liberated / the released
तेंचि	that-itself
पेटवण	fire-kindling-material / fuel
घातले	was-placed-in
जें	which
यमनियमीं	by-yama-niyama
हळुवारलें	was-lightened / was-rendered-dry-and-ready
आइतें होतें	was-already-there-ready (āitē = ready-at-hand)

Literal translation

English: The freed/released mind of that one — that very thing was placed in as fuel (peṭavaṇa) — which had been rendered dry-and-ready by yama-niyama, ready-at-hand.

मराठी (आधुनिक): त्या (साधकाच्या) मनाची मोकळेपणाची स्थिती — तीच (अग्नीला) पेटवायला (इंधन म्हणून) घातली गेली; ज्या मनाला यम-नियमांच्या आचरणाने आधीच कोरडे-तयार (हलकेफुलके) करून ठेवले होते.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The peṭavaṇa (the pre-prepared dry tinder ready-at-hand at the fire's edge)	The yama-niyama (the ten preparatory ethical-disciplines of Patañjali's aṣṭānga-yoga) — already prepared, already dry, already ready before the actual yajña begins	The years of ethical-cultivation (honesty-with-self, no-harm-with-others, restraint-with-pleasures, contentment-with-what-is, study-of-the-tradition, surrender-to-the-greater-than-self) that have already-rendered the mind dry-and-combustible — without them, the friction produces only heat, no fire
The freed mind (`मनाचें मोकळें`) as the fuel-placement	The mind itself becoming the offering — not merely the actions of the mind, but the mind-as-such	The act of placing-the-mind-into-the-fire — distinct from controlling-the-mind; the mind is no longer the actor, the mind is the offering
The āitē hōtē (was-already-ready) qualifier	The doctrinal claim that the actual yajña is enabled by long-prior-preparation; the moment-of-realization is not produced by effort-in-the-moment but uncovered by effort-in-the-prior-period	The recognition that the breakthrough-moment was made possible by years of preparation that had nothing to do with the breakthrough itself; the preparation was the readiness of the fuel

The metaphor-family yajña-fuel-preparation shows the chapter-4 yajña-typology incorporating the chapter-6 dhyāna-yoga preparatory-discipline as the fuel of the BG-4.27 samyama-yoga-fire. The chapter-internal mapping is structural: yama-niyama is not separate from samyama-yoga; it is the fuel-side of the same operation.

Nāth-yogic layer

Present, MEDIUM confidence. Referent: yama-niyama as the peṭavaṇa (fuel-kindling-material) of the samyama-yoga-fire — the eight-limb-yoga ground-discipline relocated into the antar-yajña ritual-mechanics. Jñāneśvar names yama-niyama (the first two of Patañjali's aṣṭānga-yoga) as the peṭavaṇa — the dried-prepared-fuel waiting-ready at the ritual-fire's edge. The 8-limb yoga is here being mapped onto the BG-4.27 antar-yajña — yama-niyama is the kindling-tinder, the manas-mokaḷē (free-mind) is what is placed-in-the-fire. The mind-mokaḷē as fuel-placement is Nātha-yogic (mind-itself becomes the offering); confidence MEDIUM because the yama-niyama vocabulary is shared across Sānkhya-Yoga/Vedānta/Nātha — though the bodily-interior-ritualization is most pronouncedly Nātha-tradition.

Cross-references

Internal: None at this point.
Tukaram parallel: None directly resonant at the peṭavaṇa-as-yama-niyama mapping.
Source citation:
Pātañjala Yogasūtra 2.30-32 — echo. The ten-fold preparatory-discipline (yama: ahimsā-satya-asteya-brahmacarya-aparigraha; niyama: śauca-santoṣa-tapaḥ-svādhyāya-īśvara-praṇidhāna) that 4.134 is naming as the peṭavaṇa. Jñāneśvar's interpretive-move is structural: the aṣṭānga-yoga's first two limbs are not just preparatory — they are the fuel waiting at the fire's edge. The 4.134 image makes the yama-niyama operational within the BG-4.27 antar-yajña frame.
Bhagavad Gītā 6.10-15 — echo. The dhyāna-yoga preparatory-discipline of chapter-6 (seat preparation, samyama, manas-niyamana) is structurally adjacent. Jñāneśvar's 4.134 at BG-4 pre-figures the BG-6 dhyāna-yoga vocabulary — chapter-4 antar-yajña and chapter-6 dhyāna-yoga share the samyama-of-mind doctrinal-core.

Modern application

The meditator-of-years who notices that today's sit, which produced an unusually-clear settling, was made possible not by anything done in today's sit but by the long-prior cultivation of routine, ethical-cleanness, sleep-hygiene, and abstention from various small-corrosive habits. The settling was the fire; the routine was the peṭavaṇa already there.
The professional-in-mid-career who has the day where the long-impossible problem suddenly resolves — and recognizes that the resolution was enabled by years of foundational-work in adjacent-domains that had no apparent connection to the problem. The peṭavaṇa was dry, and one specific friction-moment ignited it.
The parent who notices that the patience they extended to the child today was made possible by years of work-on-self that the child had no knowledge of. The child saw the patience; the parent recognized the peṭavaṇa.

Sādhanā

List in your head (or on paper) the three ethical-disciplines (yama or niyama) you have most-steadily-cultivated over the past year. For each, ask: "what realization-moment has this discipline made possible?" The exercise honors that the discipline-of-the-past is the fuel of the fire-of-the-present. The sādhanā is the recognition, not any new action.

Arc

4.134 names the peṭavaṇa (yama-niyama as pre-prepared fuel); 4.135 will name the samidhā (the further-fuel-sticks of vāsanā-samskāra) that the fire then consumes.

Ovi 4.135

Original (Marathi): तेणें सादुकुपणे ज्वाळा समृद्धा । मग वासनांतराचिया समिधा । स्नेहेंसीं नानाविधा । जाळिलिया ॥१३५॥ Voice: krishna-to-arjuna

Voice-anchor: Continued Kṛṣṇa-discourse. The instrumental तेणें (by-that — i.e., by the fuel-placement of 4.134) keeps the third-person-descriptive frame. No voice-shift.

Word-by-word gloss

Marathi	Meaning
तेणें	by-that (i.e., by the placement-of-fuel of 4.134)
सादुकुपणे	with-sādhukatā (with-genuine-discipline-and-purity)
ज्वाळा	the flames
समृद्धा	abundant / well-grown
मग	then
वासनांतराचिया	of-the-vāsanāntara (the interior-residue-tendencies)
समिधा	samidhā (sacrificial-fuel-sticks)
स्नेहेंसीं	with-their-clinging-attachments (sneha = stickiness/oil/affection)
नानाविधा	of-many-kinds
जाळिलिया	were-burned

Literal translation

English: By that, the flames grew abundant with sādhukatā (genuine-discipline-purity). Then the samidhā (sacrificial-fuel-sticks) of the vāsanāntara (interior-residue-tendencies) — with their clinging-attachments — of many-kinds — were burned.

मराठी (आधुनिक): त्या (इंधनयोजनेमुळे) साधुत्वाने (सत्यनिष्ठ साधनेने) ज्वाळा समृद्ध (मोठ्या) झाल्या; आणि नंतर वासनांच्या (अंतरीच्या प्रवृत्तींच्या) समिधा — त्यांच्या आसक्तींसहित — विविध प्रकारच्या, जाळल्या गेल्या.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The samidhā (the sacrificial-fuel-sticks added to the fire after the initial kindling)	The vāsanā-samskāra (the residual tendency-patterns, the interior-impressions of past actions) that the now-flamed fire consumes	The accumulated residues of identity-attachment, old-resentment, habit-patterns, role-investments — the long-tail of impressions that survive even after the conscious-active-life has been disciplined — that the realization-fire then consumes
The sneha (the clinging-attachment, the sticky-residue) of each samidhā	The phala-rāga, the kāma-sanga, the desire-attachment that gives the vāsanā its persistence	The specific grip of each residue — not just the residue but the wanting-it-still that keeps it alive
The nānā-vidhā (many-kinds) qualifier	The vast multiplicity of vāsanā-types — samcita, prārabdha, kriyamāṇa; conscious, unconscious; recent, ancient	The recognition that there is no single vāsanā but a multiplicity — and the realization-fire consumes them all as samidhā, not selectively

The metaphor-family vāsanā-samidhā is novel-extended at this ovi: vāsanā-as-fuel is a Yogasūtra image (2.10-11 on kleśa-elimination by pratiprasava; 4.27-28 on chidra-samskāra-elimination by viveka-khyāti), and Jñāneśvar gives it the antar-yajña ritualization — the vāsanā are not destroyed by abstract-discrimination but burned as ritual samidhā.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The vāsanā-burning is doctrinally Vedānta-Yoga shared; no specifically Nātha-tantric vocabulary (no cakra, no suṣumnā, no kuṇḍalinī).

Cross-references

Internal:
4.103 — developed-further. Cluster 0160's BG-4.19 anchor (4.103 onward — actions burned in jñāna-fire) gave the generic claim of karma-burning-by-jñāna-fire. 4.135 here gives the specific ritual-mechanics of which residue is burnt-as-fuel — the vāsanā-samskāra. The progression is from claim (jñāna-fire burns the karma-substance) to mechanics (the vāsanā-residues are the samidhā-fuel of the fire).
Tukaram parallel: Tukaram 2865 (memory-pointer project_tukaram_latika_latika_2865.md) — thematic-resonance. The vārkarī-bhajan extreme-form of vāsanā-burning: Tukaram 2865 extends the burning to everything including the sādhaka-states. Same fire (recognition-emptiness), wider fuel-scope.
Source citation:
Pātañjala Yogasūtra 2.10-11, 4.27-28 — echo. The Yogasūtra's vāsanā-elimination doctrine that 4.135 ritualizes into yajña-mechanics.
Bhagavad Gītā 4.19 — echo. The prior chapter-4 statement of the karma-burning-by-jñāna-fire (cluster 0160) that 4.135 re-stages as a more detailed ritual-mechanics.

Modern application

The seasoned-practitioner who notices that the most-recent stretch of practice has not produced new recognition but consumed old-residues that had been long-evident but unburnable. The realization-fire has finally reached the vāsanā-layer; samidhā-after-samidhā is going in.
The therapy-client who, after years of work, has the session where multiple old-grievances release at once — not because the session was unusually-skilled but because the previously-prepared-fire has reached the residue-layer. The grievances were samidhā waiting; the fire was sufficient now to consume them.
The aging person who notices that the late-life-clarity is in part the burning of long-held identity-investments (professional-role, family-position, peer-recognition) — not loss-of-meaning but recognition that the identity-investments were vāsanā-samidhā being consumed by the realization-fire.

Sādhanā

For the next 24 hours, pick one identity-investment you are currently holding (a role, a peer-comparison, a self-image, a long-held resentment). Without trying to destroy it, simply recognize it as samidhā — fuel that the practice-fire will eventually consume. Don't add to it (don't feed the sneha-attachment), and don't fight it (don't push it away). Just classify it: this is samidhā waiting. The sādhanā is the classification, which weakens the sneha without effort.

Arc

4.135 names the vāsanā-burning; 4.136 will name the so'ham-mantra-dīkṣā that converts the now-disciplined indriya-karmas into legitimate-oblations.

Ovi 4.136

Original (Marathi): तेथ सोहंमंत्रें दीक्षितीं । इंद्रियकर्मांच्या आहुती । तियें ज्ञानानळीं प्रदीप्तीं । दिधलिया ॥१३६॥ Voice: krishna-to-arjuna

Voice-anchor: Continued Kṛṣṇa-discourse. The locative-temporal तेथ (there/thereupon) keeps the descriptive-frame. The participle दीक्षितीं (by-the-initiated-ones) is third-person — Kṛṣṇa describing the antar-yajamānas in the third person to Arjuna.

Word-by-word gloss

Marathi	Meaning
तेथ	there / at-that-point
सोहंमंत्रें	by-the-so'ham-mantra
दीक्षितीं	by-those-initiated (with dīkṣā)
इंद्रियकर्मांच्या	of-indriya-karmas (sense-actions)
आहुती	oblations
तियें	those
ज्ञानानळीं	into-the-jñāna-fire
प्रदीप्तीं	well-flamed / fully-blazing
दिधलिया	were-given / were-offered

Literal translation

English: There, by those initiated by the so'ham-mantra, the oblations of indriya-karmas — those — were given into the fully-blazing jñāna-fire.

मराठी (आधुनिक): त्यानंतर सोहं-मंत्राने दीक्षा घेतलेल्यांकडून इंद्रिय-कर्मांच्या आहुती (होम-समर्पण) त्या प्रदीप्त (प्रज्वलित) ज्ञानाग्नीत अर्पण केल्या गेल्या.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The so'ham-mantra-dīkṣā (initiation by the so'ham-mantra) as the qualifying-condition	The Vedānta paramātma-identity (`सोऽहम्` = he-I, the inversion of `अहं ब्रह्मास्मि`) as the operational-precondition for the antar-yajña — the practitioner must hold the I-am-That recognition for the indriya-karmas to be legitimate-oblations	The recognition-stance from which the action-of-the-day becomes offering rather than self-acquisition — the practitioner who acts from "this is occurring, not I am doing" rather than from "I am the doer"
The indriya-karma-āhuti (the oblations of sense-actions)	The seeing, hearing, touching, speaking, walking, working — the entire empirical-action of the day — re-classified as oblation rather than self-action	Every action of the day reframed: typing-as-offering, speaking-as-offering, walking-as-offering — not by adding-a-prayer but by the so'ham-stance from which the action occurs
The jñāna-fire fully-blazing (`ज्ञानानळीं प्रदीप्तीं`)	The fire that has been kindled at 4.130-4.132, smoke-dispersed at 4.133, fueled at 4.134-4.135 — now fully ready to receive the oblations	The interior-clarity that the prior-disciplines have established, now stable-enough to receive the offering of the day's actions without consuming the actor

The metaphor-families soham-ahuti and indriya-karma-yajna here intersect: the so'ham-mantra-dīkṣā is the qualifying-condition for the indriya-karma-āhuti, and together they constitute the BG-4.27 first-half (sarvāṇi indriya-karmāṇi juhvati).

Nāth-yogic layer

Present, MEDIUM confidence. Referent: so'ham-mantra-dīkṣā as the ritual-initiation-formula for the antar-yajña of indriya-karmas — the Nātha-Upaniṣadic ajapā-so'ham deployed as the BG-4.27 yajña's mantra. The सोहंमंत्रें दीक्षितीं (initiated-by-the-so'ham-mantra) is the most overt yogic-ritual claim in the cluster: the sādhaka has been initiated by the so'ham-mantra and as such initiated now offers indriya-karmas as oblations. The so'ham is the Vedānta-Upaniṣadic paramātma-identity-mantra AND the Nātha-yogic ajapā-japa (the involuntary-breath-mantra hamsa-so'ham). Confidence MEDIUM because the term so'ham alone does not disambiguate Vedānta-witness-japa from Nātha-ajapā-japa; the disambiguating-context (BG-4.27 antar-yajña with mantra-dīkṣā framing) leans toward the ritually-conditioned Nātha-reading.

Cross-references

Internal:
2.309 — developed-further. Cluster 0085's so'ham-bhāva-pratīti at 2.309 gave the so'ham as descriptive-realization-statement in chapter-2's sthitaprajña-context. 4.136 here gives the so'ham as operational-initiation-mantra in chapter-4's antar-yajña-context. Same identity-formula; different functional-deployment.
Tukaram parallel: None substantively-resonant at the so'ham-dīkṣā level (the vārkarī-tradition mostly does not deploy so'ham; it deploys Viṭhṭhal-name).
Source citation:
Bhagavad Gītā 4.27 — direct-paraphrase. Sanskrit सर्वाणीन्द्रियकर्माणि ... जुह्वति (sacrifice all indriya-karmas) ⇒ Marathi इंद्रियकर्मांच्या आहुती । तियें ज्ञानानळीं प्रदीप्तीं । दिधलिया. The Sanskrit's compact जुह्वति ज्ञानदीपिते is unfolded with the dīkṣā-mantra step inserted as the operative-condition.
Bṛhadāraṇyaka Upaniṣad 1.4.10 — echo. अहं ब्रह्मास्मि — the foundational mahāvākya of which so'ham is the inversion-form. The 4.136 dīkṣā-mantra is the Upaniṣadic mahāvākya in its operational-japa-form.

Modern application

The practitioner who has reached the stage where the day's actions — answering email, cooking, attending meetings — are no longer experienced as self-action but as occurring through the body held by the so'ham-recognition. The mantra is not chanted; it is the stance from which the day occurs. Each action is an oblation by virtue of the stance.
The artisan-of-decades whose work has reached the stage where the hands move without the actor — the work is offered into the fire-of-attention rather than done-by a doer. The dīkṣā was the formal-recognition of this stance; the day's work is the āhuti-stream.
The caregiver whose late-stage of caring has the texture of offering-rather-than-doing — the cleaning, feeding, attending happens through the caregiver, not by them. The so'ham-recognition (the dissolution of the I-am-the-caregiver identity) makes each action a legitimate-oblation rather than self-investment.

Sādhanā

For one specific 15-minute window in the next 24 hours, conduct one routine-action (washing dishes, walking, replying to one email) with the explicit stance: "this is occurring; the so'ham is the actor; the action is offering." Don't dramatize, don't make it special — just hold the stance throughout. The exercise is to test whether the action-quality changes when the dīkṣā-stance is held; the ovi's claim is that the indriya-karma becomes āhuti when the stance is held.

Arc

4.136 names the indriya-karma-āhuti enabled by so'ham-dīkṣā; 4.137 will name the prāṇa-kriyā-pūrṇāhuti and the natural-samarasa at the avabhrta-snāna moment that completes the BG-4.27 yajña.

Ovi 4.137

Original (Marathi): पाठीं प्राणक्रियेचिये स्रुवेनिशीं । पूर्णाहुती पडली हुताशीं । तेथ अवभृत समरसीं । सहजें जहालें ॥१३७॥ Voice: krishna-to-arjuna

Voice-anchor: Continued Kṛṣṇa-discourse. The temporal पाठीं (then-after, behind, following) and the closing सहजें जहालें (naturally-occurred) maintain the third-person-descriptive frame of the antar-yajamāna's ritual-progression. No voice-shift.

Word-by-word gloss

Marathi	Meaning
पाठीं	then-after / behind-this / following
प्राणक्रियेचिये	of-prāṇa-kriyā (prāṇāyāma / prāṇa-action)
स्रुवेनिशीं	with-the-sruva (the ritual-ghee-ladle)
पूर्णाहुती	the pūrṇāhuti (the completing-final-oblation of a yajña)
पडली	was-placed / was-poured
हुताशीं	into-the-fire-mouth (huta-āśin = fire that consumes-oblations)
तेथ	there / at-that-moment
अवभृत	avabhrta (the post-yajña ritual-bath of completion)
समरसीं	in-samarasa (even-blending / non-dual-merging)
सहजें	naturally / spontaneously / sahaja
जहालें	occurred / happened

Literal translation

English: Then-after, with the sruva (ritual-ghee-ladle) of prāṇa-kriyā, the pūrṇāhuti (final-completing-oblation) was placed into the fire-mouth. There, the avabhrta (post-yajña ritual-bath) occurred naturally (sahajē) in samarasa (non-dual-merging).

मराठी (आधुनिक): त्यानंतर प्राणक्रियेच्या (प्राणायामाच्या) स्रुवा (होम-चमचा)-सह पूर्णाहुती त्या हुताशनात (अग्नीच्या तोंडात) टाकली गेली. आणि त्याच क्षणी अवभृत-स्नान (होम-संपन्नतेचा शुद्धी-स्नान) समरस-रूपात (एकत्व-संमिश्रणात) सहजरीत्या (नैसर्गिकरीत्या) घडले.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The sruva (the specific smaller ritual-ladle used for the ghee-pouring in a yajña, smaller than the sruk)	The prāṇa-kriyā / prāṇāyāma — named precisely as a yajña-implement, not generic-discipline	The specific breath-practice that, late-stage, becomes the precise instrument by which the climactic-offering is placed — not a beginning-discipline anymore but the climactic-tool
The pūrṇāhuti (the final-completing-oblation, traditionally a ghee-laden-piece-of-cloth or final-pouring, that closes a Vedic yajña)	The prāṇa-action as the climactic-completing-element of the antar-yajña — without it the yajña is incomplete	The single concluding-offering that closes the practice-session — the final breath-completion, the closing-gesture of the prayer, the moment of explicit-release that closes the period of offering
The avabhrta-snāna (the post-yajña ritual-bath of completion, taken by the yajamāna after the yajña is finished)	The samarasa (non-dual-merging) that occurs naturally at the moment the pūrṇāhuti completes — the yajamāna is cleansed by the merging, not by an additional ritual	The post-practice clarity that arrives not by additional-effort but by the natural-settling of the completed-practice — the avabhrta is not done, it happens-naturally
The sahajē (naturally / spontaneously) qualifier	The doctrinal claim that the final samarasa-merging is sahaja — non-effortful, non-volitional, arising spontaneously when the antar-yajña is complete	The recognition that the deepest moments of merging are never produced by effort; they arrive when the effort completes and lets go

The three metaphor-families (purnahuti + avabhrita-snana + prana-karma-yajna) intersect at this single ovi — the densest yajña-ritual-mechanics ovi in the cluster. The interpretive-move is the sahajē qualifier: the samarasa is not produced; it is the natural-result of the completed-yajña.

Nāth-yogic layer

Present, MEDIUM confidence. Referent: the prāṇa-karma-pūrṇāhuti — the prāṇa-actions as the final-completing-oblation of the antar-yajña, paralleled in Nātha-prāṇāyāma's prāṇa-as-final-offering and Yogasūtra's prāṇa-vinaya. Where BG-4.27's first half offered indriya-karmas (4.136), the verse's second half adds prāṇa-karmas, and Jñāneśvar names this as the pūrṇāhuti — the final-completing-oblation that closes a Vedic yajña. The prāṇa-karma being the pūrṇāhuti is a Nātha-yogic move: prāṇāyāma is the climactic-discipline that completes the antar-yajña. The avabhrta is also named — the entire yajña-machinery is being imported-from-Vedic-mīmāmsā into the bodily-ritual. Confidence MEDIUM because the prāṇa-vocabulary is shared across Yoga-Vedānta-Nātha; the Nātha-tell would be naming kuṇḍalinī-ascent, which Jñāneśvar does not do here.

Cross-references

Internal: None at this point (cluster 0089's water-into-water samarasa at 2.336 is parallel-image to 4.138's puroḍāśa-consumption, but the link is more naturally placed at 4.138).
Tukaram parallel: None directly at the avabhrta-samarasa-sahajē level; the Tukaram parallel will surface more naturally at 4.138 with the consumed-puroḍāśa imagery (Tukaram 2474 lavana-samarasa).
Source citation:
Bhagavad Gītā 4.27 — direct-paraphrase. Sanskrit प्राणकर्माणि चापरे (prāṇa-actions, also others sacrifice) ⇒ Marathi पाठीं प्राणक्रियेचिये स्रुवेनिशीं । पूर्णाहुती पडली हुताशीं. Jñāneśvar adds two interpretive moves: (1) prāṇa-kriyā is the sruva — making the prāṇāyāma into a precisely-named yajña-implement; (2) the result is pūrṇāhuti — the climactic-final-oblation that closes the yajña.
Bhagavad Gītā 4.29-30 — echo. The next clusters will name the prāṇāyāma-yajña explicitly as a distinct yajña-type. 4.137's pūrṇāhuti-by-prāṇa-kriyā here anticipates the BG-4.29-30 explicit-prāṇāyāma-yajña.

Modern application

The disciplined-breath-practitioner who has reached the stage where one specific late-session-breath-cycle (often the breath-out of the long-held practice) functions as the closing of the practice — and notices that what follows is not effort but a natural-settling. The pūrṇāhuti was the cycle; the avabhrta-samarasa is the settling-after.
The therapist's-client who notices that the deepest session-closures occur when one specific exhale releases the held-pattern — and the after-session clarity is not produced by additional-work, it arrives spontaneously. The pūrṇāhuti is the exhale; the avabhrta is the clarity.
The athlete or musician at the end of a long-discipline-cycle whose closing-moment (the last-rep, the final-note, the final-stroke) functions as the offering-completion — and the rest-state that follows is the natural samarasa-of-completed-effort, not the result-of-additional-work.

Sādhanā

In one practice-session today (any practice — meditation, exercise, prayer, work-block), be explicit about the closing breath or the closing moment. Don't drift out of the practice; complete it with one definite closing-act, and then let the avabhrta-samarasa happen naturally — don't add additional reflection, don't make it special. The exercise is to test whether the post-practice clarity is heightened by the explicit-completion. The ovi's claim is that the samarasa is sahaja — but only when the pūrṇāhuti is actually placed.

Arc

4.137 names the pūrṇāhuti and the natural-samarasa avabhrta; 4.138 will name the consequent puroḍāśa (the ritual-leftover-prasāda consumed as the ātma-bodha-sukha).

Ovi 4.138

Original (Marathi): मग आत्मबोधींचें सुख । जें संयमाग्नीचें हुतशेष । तोचि पुरोडाशु देख । घेतला तिहीं ॥१३८॥ Voice: krishna-to-arjuna

Voice-anchor: Continued Kṛṣṇa-discourse. The deictic तिहीं (by-them — the antar-yajamānas) keeps the third-person-descriptive frame. The internal-particle देख (see, look) is Old-Marathi narrative-imperative within the Kṛṣṇa-stretch (per the methodology-digest: देख / देखैं / पाहैं are NOT voice-shift markers when not paired with a section-break or alternative-vocative; they are intra-Kṛṣṇa-discourse narrative-particles). No voice-shift.

Word-by-word gloss

Marathi	Meaning
मग	then
आत्मबोधींचें	of-ātma-bodha (self-knowledge)
सुख	the sukha (joy, happiness, ānanda)
जें	which
संयमाग्नीचें	of-the-samyama-fire
हुतशेष	the huta-śeṣa (the residue-of-the-oblation, what-remains-after-the-fire-consumed-the-offering)
तोचि	that-very-thing
पुरोडाशु	puroḍāśa (the sacrificial-cake-of-the-yajña, consumed by the yajamāna after the offering)
देख	see / observe (narrative-imperative within Kṛṣṇa-discourse)
घेतला	was-taken / was-received
तिहीं	by-them (the antar-yajamānas)

Literal translation

English: Then, the sukha of ātma-bodha — which is the huta-śeṣa (residue) of the samyama-fire — that very thing, see, was taken as puroḍāśa by them.

मराठी (आधुनिक): त्यानंतर आत्मबोधाचे सुख — जे संयमाग्नीच्या होमातील शेष (हुत-शेष) आहे — तेच पुरोडाश (होम-प्रसाद) म्हणून, पाहा, त्यांनी ग्रहण केले.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The puroḍāśa (the sacrificial-cake of a Vedic yajña, prepared from rice or barley, offered into the fire as part of the yajña, and then the remaining-portion consumed by the yajamāna as ritual-prasāda)	The ātma-bodha-sukha (the joy of self-knowledge) as the consumed-leftover of the samyama-fire-yajña — the yajamāna does not merely realize the self-knowledge, the yajamāna consumes it as ritual-prasāda	The recognition that the joy-of-self-knowledge is not a separate-acquisition but the natural-residue of the completed practice — the daily-quietness, the inner-clarity, the un-anxious-equanimity that is consumed-as-nourishment by the practitioner after the practice
The huta-śeṣa (the residue-of-the-oblation, what-remains-after-the-fire-consumed-the-offering)	The doctrinal claim that ātma-bodha-sukha is what-remains when the indriya-karmas and prāṇa-karmas have been offered into the samyama-fire — not a separately-produced thing but the residue-after-consumption	The peace that arrives when the day's actions have been offered rather than self-produced — the peace is not added to the day, it is what-remains-after the day's offering
The deh (see, observe — narrative-imperative)	Kṛṣṇa's invitation to Arjuna to recognize the structure: see how the entire yajña-machinery produces a consumable-result	The reader's recognition-moment: the practice was not abstract; it produced a consumable peace that nourishes the day after

The metaphor-families puroḍāśa and atma-bodha-sukha here intersect — the Vedic-yajña ritual-mechanics is completed with the consumption-step. The yajamāna does not merely realize; the yajamāna consumes the ātma-bodha-sukha as the prasāda of the completed yajña.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The puroḍāśa-as-ātma-bodha-sukha is doctrinally Vedānta-Mīmāmsā shared; no specifically Nātha-tantric vocabulary.

Cross-references

Internal:
2.336 — parallel-image. Cluster 0089's water-into-water samarasa metaphor (2.336) gave the direct image of the non-dual merging-resolution. 4.137-4.138's avabhrta-samarasa + puroḍāśa-of-ātma-bodha-sukha gives the ritual-form of the same resolution: the yajamāna does not merely realize the merging, the yajamāna consumes the leftover-rasa of the merging as the ritual-prasāda. Two presentations (image vs ritual) of the same soteriological end-state.
Tukaram parallel: Tukaram 2474 (memory-pointer project_tukaram_lavana_samarasa.md) — thematic-resonance. THE most-celebrated samarasa / non-dual-merge abhang: salt-water + fire-camphor + one-flame; sung at samādhi-funeral occasions. Where Jñāneśvar's 4.138 names the consuming of ātma-bodha-sukha as the yajña's leftover-prasāda, Tukaram 2474 sings the being-the-samarasa-itself state from the other side: the consumer has become the consumed. Same end-state; vārkarī-rhetoric of identification-rather-than-consumption.
Source citation:
Brahmasūtra-bhāṣya (Śankara on 1.1.1, etc.) — echo. The puroḍāśa (sacrificial cake offered to and partaken-from the yajña) as the leftover-prasāda-of-the-ritual is Vedic-mīmāmsā vocabulary, generalized across Śankara's commentaries on the Brahmasūtra's introductory section.
Taittirīya Upaniṣad 2.7 — echo. रसो वै सः । रसं ह्येवायं लब्ध्वानन्दी भवति (he is rasa — verily having attained the rasa one becomes ānandī). The foundational Upaniṣadic statement of the ātma-bodha-yields-ānanda doctrine that 4.138 ritualizes: the rasa is the puroḍāśa; consumption-by-the-yajamāna is the ānanda.

Modern application

The serious-practitioner who notices that the daily-ānanda (the small joy-of-clear-being, the quiet equanimity that holds through the day) is not an acquisition but a consumption — what remains after the day's offerings have been made. The peace is the puroḍāśa; the offerings are the yajña; the consumption is the day's nourishment.
The therapist's-long-term-client who notices that the post-therapy-period equanimity is not produced-by-therapy but is what-remains after the therapy-session has consumed the day's anxieties as oblations. The equanimity is the huta-śeṣa; the client consumes it.
The artisan-of-decades whose daily-late-life-clarity is the consumed-residue of decades of offered-work — not a reward for the work but the prasāda of the completed yajña-of-a-lifetime. The clarity is consumed as nourishment for the remaining days.

Sādhanā

At the end of today, before sleep, identify one specific moment of equanimity-or-quiet-joy that occurred today (no matter how small). Recognize it explicitly as huta-śeṣa-puroḍāśa — the consumed-residue of the day's offered-actions. Don't analyze, don't extend it; just consume it as the day's ritual-prasāda. The sādhanā is the explicit-classification of the day's joy as ritual-residue.

Arc

4.138 names the puroḍāśa-consumption (the day's ātma-bodha-sukha consumed as the yajña's prasāda); 4.139 will close the cluster with the path-multiplicity-prāpya-unity statement that signals the chapter's continued yajña-typology.

Ovi 4.139

Original (Marathi): एक ऐशिया इहीं यजनीं । मुक्त ते जाहले त्रिभुवनीं । या यज्ञक्रिया तरी आनानीं । परि प्राप्य तें एक ॥१३९॥ Voice: krishna-to-arjuna

Voice-anchor: Continued Kṛṣṇa-discourse — and indeed the cluster's strongest summary-doctrinal-Kṛṣṇa-voice. The closing tone is Kṛṣṇa-as-doctrinal-teacher; the formula परि प्राप्य तें एक (but the prāpya is one) is precisely the kind of summary-claim that Kṛṣṇa is making throughout the chapter-4 yajña-typology. No voice-shift.

Word-by-word gloss

Marathi	Meaning
एक	some / one-group
ऐशिया	by-this-way / by-this-kind
इहीं	by-these
यजनीं	by-yajñas (instrumental plural — "by-the-yajñas-of-this-kind")
मुक्त	liberated / freed
ते	they
जाहले	became
त्रिभुवनीं	in-the-three-worlds (heaven-earth-underworld)
या	these
यज्ञक्रिया	yajña-kriyās (yajña-actions)
तरी	though / indeed
आनानीं	of-many-different-kinds (anāna = various)
परि	but
प्राप्य	the-attainment / the-thing-to-be-attained
तें	it / that
एक	one

Literal translation

English: Some by this-kind, by these yajñas, became liberated in the three worlds. These yajña-kriyās though [are] of-many-different-kinds — but the prāpya (attainment) is one.

मराठी (आधुनिक): काही जण अशा (वरील वर्णिलेल्या) यज्ञांच्या योगाने त्रिभुवनात मुक्त झाले. या यज्ञ-क्रिया जरी निरनिराळ्या प्रकारच्या (अनेकविध) असल्या तरी, त्यांचा प्राप्य (मिळवण्याजोगा फलप्राप्ती) एकच आहे.

Metaphor-unfold

No extended metaphor in this ovi. It is a doctrinal summary-statement of the chapter-4 yajña-typology: the yajña-types are many, the destination is one. This closes cluster 0167 and points-forward to the BG-4.28-33 continuation of the yajña-cascade.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal:
4.45 — developed-further. Cluster 0152's BG-4.11 anchor (ये यथा मां प्रपद्यन्ते) gave the chapter-4 generic path-multiplicity-with-one-destination statement. 4.139 here gives the specific application to the yajña-typology: the three yajña-types of BG-4.25-27 are different paths converging on one prāpya. The chapter-4 doctrine of path-multiplicity-with-unity-of-destination is being applied specifically to yajña-types — preparation for the longer BG-4.28-33 yajña-typology cascade.
Tukaram parallel: None substantively-resonant at the path-multiplicity-prāpya-unity level (Tukaram tends to emphasize the bhakti-path's exclusive-sufficiency rather than path-multiplicity; the path-multiplicity rhetoric is more characteristic of the chapter-4 Kṛṣṇa-voice than of the vārkarī-bhakti voice).
Source citation:
Bhagavad Gītā 4.11 — echo. The chapter-4 foundational path-multiplicity statement of which 4.139 is the chapter-4 yajña-typology-closing re-statement.
Bhagavad Gītā 4.28-33 — echo. The continuing yajña-typology cascade (dravya-yajña, tapo-yajña, svādhyāya-yajña, jñāna-yajña, etc.) that 4.139 is signposting forward to.

Modern application

The interfaith-practitioner who has read across traditions and recognizes that the operational-mechanism may differ (silent-sitting vs chanted-prayer vs ritual-action vs disciplined-service) but the prāpya — the recognized-quietude-of-the-self, the dissolution-of-the-acting-ego, the consumed-prasāda of clarity — is structurally one. The recognition does not flatten the traditions; it honors that each yajña-kriyā genuinely produces the result, each by its own mechanism.
The mid-life practitioner who has changed-traditions or methods over decades and recognizes that the previous-methods were not wrong but were also-paths-to-the-same-prāpya. The recognition releases the false-self-criticism for past-paths abandoned.
The teacher whose students are arriving at the same recognition by very-different routes (one through silent-meditation, one through ritual-bhakti, one through service-to-others) and recognizes that the teacher's job is not to standardize-the-route but to confirm-the-recognition when it arrives. The yajña-kriyās are many; the prāpya is one.

Sādhanā

Name one practice or tradition you have moved-on-from — a previous-method that no longer serves you. For five minutes, recognize that practice as one of the many yajña-kriyās that genuinely produces the prāpya — not a wrong-path you outgrew, not a stage you transcended, but a different-yajña-kriyā that worked-as-yajña-kriyā in its time. The sādhanā is the recognition that the prāpya you now experience was opened-up by the methods you no longer use. The chapter-4 doctrine of path-multiplicity-with-prāpya-unity is the warrant for this recognition.

Arc

4.139 closes cluster 0167 with the path-multiplicity-prāpya-unity statement that signals the chapter's continued yajña-typology — BG-4.28's dravya-yajña and the cascade through BG-4.33 will continue under the same doctrinal-engine (many-yajñas, one-prāpya). The chapter's yajña-typology is therefore not closing at 4.139 but expanding — the BG-4.27 samyama-yoga-fire-yajña is the interior-yajña-summit, and 4.139 prepares the reader for the further-types-yet-to-come.

Cluster summary

Core teaching: BG-4.27 names the third yajña-type of the cluster's-cascade — the antar-yajña of indriya-karmas and prāṇa-karmas offered into the samyama-yoga-fire kindled-by-jñāna. Jñāneśvar unfolds the verse into a ten-ovi ritual-mechanics walkthrough: defect-cleansing (4.130), heart-fire-drill mantha by viveka + guru-vākya extraction (4.130-4.131), jñāna-fire revival (4.132), siddhi-smoke-dissipation revealing the genuine spark (4.133), yama-niyama-fuel placement with manas-mokaḷē as the offering (4.134), vāsanā-samskāra burning as samidhā (4.135), so'ham-mantra-initiation enabling indriya-karma-āhuti (4.136), prāṇa-kriyā-sruva placing the pūrṇāhuti with natural-samarasa-at-avabhrta (4.137), ātma-bodha-sukha as the puroḍāśa-prasāda consumed (4.138), and the cluster-closing path-multiplicity-prāpya-unity statement (4.139). The verse's compact Sanskrit syntax is unpacked into the complete Vedic-yajña ritual-machinery transposed bodily-interior.

Theme tags: BG-4.27 · antar-yajña · samyama-yoga-fire · indriya-karma-juhvati · prāṇa-karma-juhvati · jñāna-dīpita · hrdaya-araṇī-mantha · viveka · guru-vākya · siddhi-as-smoke-obstacle · yama-niyama-as-fuel · vāsanā-as-samidhā · so'ham-mantra-dīkṣā · pūrṇāhuti · avabhrta-samarasa · puroḍāśa-of-ātma-bodha-sukha · path-multiplicity-prāpya-unity

Contains extended metaphor: Yes — the entire cluster is a sustained extended-metaphor of the Vedic-yajña apparatus relocated into bodily-interior, with explicit ritual-component-by-component mapping (araṇī, mantha, peṭavaṇa, samidhā, dīkṣā-mantra, āhuti, sruva, pūrṇāhuti, avabhrta-snāna, puroḍāśa).

Chapter arc position: BG-4.27 completes the three-verse yajña-typology of BG-4.25-26-27, with Jñāneśvar's expanding-Marathi presentation giving BG-4.27 the most-detailed ritual-mechanics walkthrough — ten ovis for the BG-4.27 single śloka versus 4 ovis for BG-4.26 and 3 ovis for BG-4.25. This unbalanced unfolding makes BG-4.27 the culminating yajña of the trio in Jñāneśvar's reading. The next clusters (0168 onward) continue the yajña-cascade through BG-4.28-33 (dravya/tapo/svādhyāya/jñāna-yajñas), and then BG-4.34 will close the chapter-4 doctrinal-block by naming the guru as the means-of-acquiring-this-jñāna.

Connects to next śloka: BG-4.28 (cluster 0168) opens the next group of yajña-types — dravya-yajña, tapo-yajña, svādhyāya-yajña, jñāna-yajña — and 4.139's path-multiplicity-prāpya-unity statement explicitly anticipates this continuation. The chapter's yajña-typology is therefore not closing but expanding at 4.139.