Cluster 0203 — BG 5.21 — The Unattached Self Finds the Sukha in the Self; Brahma-Yoga-Yoked, Inexhaustible Bliss
BG-5.21
Original (Sanskrit): बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम् । स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥२१॥
The one whose self is unattached in external touches finds that happiness which is in the Self; that one, with self yoked to brahma-yoga, enjoys inexhaustible bliss.
Cluster 0202 (BG-5.20) named the equanimity — be-not-elated at the pleasant, be-not-shaken at the unpleasant; that one is the brahma-vid in brahma. Cluster 0203 supplies the positive cause of that equanimity: an interior already-furnished by sahaja-immeasurable sva-sukha, so that the foot does not even step outside (5.106). The chakora that has dined on moon-rays in a kumuda-petal-platter is the cluster's central image — does such a bird stoop to kiss the sand-flats? (5.107). The closing ovi turns the question over to the listener: who, then, is being deceived by viṣaya-sukha? — staging the answer that cluster 0204 (BG-5.22) will deliver in full.
The five ovis execute five moves: (5.105) the spatial-position reading of asakta-ātmā — non-arrival at the indriya-village, not holding-back from it; (5.106) the positive cause — antaḥkaraṇa-furnished-with-fullness by sahaja sva-sukha; (5.107) the chakora illustration — fed-on-moon-rays, the bird does-not-kiss-sand-flats; (5.108) the application — viṣaya is spontaneously dropped once ātma-sukha is given-into-one's-own-hands; (5.109) the pivot-question — who-then is-being-deceived by viṣaya-sukha?
Ovi 5.105
Original (Marathi): जया आपणपें सांडूनि कहीं । इंद्रियग्रामावरी येणेंचि नाहीं । तो विषय न सेवी हें काई । विचित्र येथ ॥१०५॥ Voice: krishna-to-arjuna (within the unbroken BG-5.13-22 Lord-discourse-block; doctrinal continuation of BG-5.20's equanimity-claim into BG-5.21's positive-cause)
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| जया | for-whom |
| आपणपें सांडूनि | abandoning-himself |
| कहीं | ever / at-any-time |
| इंद्रियग्रामावरी | upon/at the indriya-village (the village of the senses — village = inhabited-place) |
| येणेंचि नाहीं | does-not-come (येणें = coming, arrival; the emphatic चि tightens to does-not-even-come) |
| तो विषय न सेवी | that-one does-not-partake-of viṣaya |
| हें काई | this — what? |
| विचित्र येथ | what-is-wondrous-here |
Literal translation
English: The one who, never having abandoned himself, does not even arrive upon the indriya-village — what is so wondrous in his not-partaking of viṣaya?
मराठी (आधुनिक): ज्याने स्वतःला कधी सोडलेच नाही, जो इंद्रियांच्या गावी कधी पोहोचलाच नाही — तो विषय सेवन करत नाही यात आश्चर्य ते काय?
Metaphor-unfold
No extended metaphor in this ovi. The इंद्रियग्राम (indriya-village) is a single-stroke locative-figure — the senses as a village one might travel to — but it is not extended into a full image. (It is the seed-image that the chakora-platter of 5.107 will replace as the cluster's central image.)
Nāth-yogic layer
No Nāth-yogic referent in this ovi. The इंद्रियग्राम is the standard Vedānta-Yoga register (the body's-senses as a grāma, an inhabited cluster) — not the cakra/nāḍī register. The आपणपें सांडूनि (self-abandoning) is the standard ātma-vyutthāna register, not the Nātha-vyutthāna-of-suṣumnā.
Cross-references
- Internal:
5.106(developed-further — 5.105 states the position, 5.106 supplies the cause);5.108(developed-further — 5.105's rhetorical-questionविचित्र येथis mirrored by 5.108'sम्हणो काई, bracketing the cluster). - Tukaram parallel: (empty — none-substantive; the closest is Tukaram's Pandhari-already-here register, but the structural match is to 5.106, not to 5.105.)
- Source citation: BG-5.21 direct-paraphrase of
असक्तात्मा बाह्यस्पर्शेषु' (the self unattached in external touches) as the *non-arrival* (येणेंचि नाहीं') position rather than the non-touching position.
Modern application
- You are walking past a luxury-shop window. The display is calibrated to pull a stop, then a glance, then a half-step inside. If you've already-had-your-lunch and your morning was full, the stop doesn't even happen — not because you were resisting the window but because there was nowhere in you for the pull to land. 5.105 is the texture of that nowhere-to-land state.
- The retired teacher who reads the morning headlines and feels no compulsion to argue with them on social media — not because she has trained her impulse-to-respond into silence but because the destination (the social-arena where the argument was for) has dropped out of her map. She has not-arrived at that village in years.
- The recovering addict three years sober, walking past the old bar at midnight. He notices it; the door is open; the music is on. And his foot doesn't even slow. The non-slowing is not will-against-pull (that was year-one); it is no-pull-to-resist — the bar is no longer somewhere he goes, not a place he has-renounced. The 5.105 `इंद्रियग्रामावरी येणेंचि नाहीं' is the recovery-language-equivalent for the bar is not in my map anymore.
Sādhanā
Today, identify one indriya-grāma — one place (literal or virtual: a shop, a feed, a subreddit, a forwarded-meme channel) — that you regularly travel-to on autopilot. Spend 60 seconds with the question: is this place still on my map, or am I still walking out of habit to a place that has already-fallen-off? If the latter — even slightly — do not resist the travel; just notice that the village has emptied without your knowing. The 5.105 discipline is map-inspection, not impulse-restraint.
Arc
5.105 has named the spatial-position (self-at-home, indriya-grāma not-arrived-at); 5.106 immediately supplies the cause — why the foot doesn't even leave home. The antaḥkaraṇa is already-furnished with sahaja-immeasurable sva-sukha.
Ovi 5.106
Original (Marathi): सहजें स्वसुखाचेनि अपारें । सुरवाडलेनि अंतरें । रचिला म्हणौनि बाहिरें । पाउल न घाली ॥१०६॥ Voice: krishna-to-arjuna (continuation of the doctrinal cause-clause for BG-5.21a's `vindati ātmani yat sukham')
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| सहजें | by-the-sahaja, naturally / spontaneously |
| स्वसुखाचेनि अपारें | by the immeasurable / shore-less sva-sukha |
| सुरवाडलेनि अंतरें | with antaḥkaraṇa furnished-with-fullness (सुरवाडलेला = well-stocked, satiated; अंतर = antaḥkaraṇa, inner-faculty) |
| रचिला | crafted / arranged / set-up |
| म्हणौनि | therefore |
| बाहिरें पाउल न घाली | does-not-place foot outside |
Literal translation
English: With antaḥkaraṇa already furnished-with-fullness by the sahaja, immeasurable sva-sukha — crafted-thus, he therefore does not even place a foot outside.
मराठी (आधुनिक): सहज, अपार स्वसुखाने ज्याचे अंतःकरण भरून निघाले आहे — असे रचले गेलेले असल्यामुळे तो बाहेर पाऊलच टाकत नाही.
Metaphor-unfold
No extended metaphor in this ovi. The सुरवाडलेनि अंतरें' is a single-stroke figure (antaḥkaraṇa-as-furnished-house) that theपाउल न घाली' makes spatial — but the figure is not extended.
Nāth-yogic layer
No Nāth-yogic referent in this ovi. `सहज' here is the Vedānta-sahaja (the natural unforced state), not the haṭha-sahaja of post-kuṇḍalinī samādhi.
Cross-references
- Internal:
5.105(developed-further — 5.105's position-claim now supplied with cause);5.107(developed-further — abstract cause now to be illustrated by chakora);5.108(parallel-image — 5.106'sसुरवाडलेनि अंतरें' = 5.108'sआत्मसुख उपाइलें ... फावलें' — the same internal-fullness in two registers). - Tukaram parallel: abhang 2745 (
pandhari-hata— the Paṇḍharī market where the essence is loot-it-free; the immeasurable-supply image of Vārkarī bhakti) cross-references abhang 2629 (santa-udāra-udāra— saints' bag never empty). Both are the bhakti-mode rendering of the same internal-inexhaustibility image — distinct vocabularies (Paṇḍharī-market / bhāṇḍāra-never-empty / antaḥkaraṇa-furnished), shared destination. - Source citation: BG-5.21a direct-paraphrase of `vindati ātmani yat sukham' as Marathi सुरवाडलेला-असणें (being-furnished, well-stocked).
Modern application
- The morning you wake up feeling already-fine — not happy-about-anything-specific, just full in some quiet way — and the day's small irritations don't gain purchase. The day-as-it-comes does not pull you out of yourself because the inside is already-furnished. The 5.106 is the texture of that morning's not-going-out — the antaḥkaraṇa-furnished state.
- The married partner who, twenty-five years in, no longer scans every conversation for affirmation. Not because affirmation has been renounced but because the home-interior of the relationship is already-stocked and there is nothing the outside-conversation could supply that would change the supply-level inside. बाहिरें पाउल न घाली — the foot does not need to leave.
- The reader of news who has stopped doom-scrolling — not because he has willed the stopping but because, after a year of journaling, the interior-furnishing (of values, of conviction, of equanimity) has reached the level where the news's pull-on-attention does not register as supply. The exterior-pull is not blocked; the demand-from-the-interior has stopped.
Sādhanā
Today, before the first piece of external-content (news, social-feed, work-inbox), pause for 90 seconds and ask: is the interior-furniture already-in-place — or am I about to seek-supply-outside? Do not suppress the seeking; just register what-state-the-interior-is-in before the seeking begins. The 5.106 discipline is the interior-stocktake before exterior-going — the precise condition Jñāneśvar names as the cause of the foot-not-going-outside.
Arc
5.106 has stated the cause in abstract form (sahaja + apāra + suravāḍa); 5.107 immediately supplies the canonical chakora-and-moonlight image to make the abstract concrete.
Ovi 5.107
Original (Marathi): सांगैं कुमुददळाचेनि ताटें । जो जेविला चंद्रकिरणें चोखटें । तो चकोरु काई वाळुवंटें । चुंबितु असे ? ॥१०७॥ Voice: krishna-to-arjuna (the closing rhetorical-question form `सांगैं' — tell-me! — is within Kṛṣṇa's argumentative-style; remains in the Lord-discourse-block)
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| सांगैं | tell [me] |
| कुमुददळाचेनि ताटें | in-the-platter of-the-kumuda-petal (कुमुद = night-blooming-water-lily; दळ = petal/leaf; ताट = platter, dining-plate) |
| जो जेविला | who has-dined |
| चंद्रकिरणें चोखटें | on the pure (चोखट = pure, fine, choice) moon-rays |
| तो चकोरु | that chakora (the partridge-bird of Sanskrit poetics, said to live on moonlight) |
| काई | would-he? |
| वाळुवंटें | the sand-flats / sandy-shore |
| चुंबितु असे | be kissing? |
Literal translation
English: Tell me — that chakora-bird that has dined on pure moon-rays served in a kumuda-petal-platter — would he go kissing the sand-flats?
मराठी (आधुनिक): सांग बरं — कुमुद-पाकळीच्या ताटात शुद्ध चंद्रकिरणे जेवलेला तो चकोर पक्षी, तो वाळूच्या रेतीला तोंड लावेल का?
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
Chakora-bird that has dined on pure moon-rays (चंद्रकिरणें चोखटें served in कुमुददळाचेनि ताटें — kumuda-petal-platter) |
The jñānin / asakta-ātmā whose antaḥkaraṇa has been furnished by the sahaja-immeasurable sva-sukha of 5.106 — the interior-cuisine of moon-rays | A guest who has just finished a five-course meal at a fine restaurant — even passing by a roadside snack-cart afterwards, the impulse to stop does not register |
| The kumuda-petal-platter aesthetic detail (gold-quality plate / night-lily petal as serving-ware) | The aristocratic register of the ātma-sukha-cuisine — not common-sukha but fine-and-refined sukha | The platter itself is part of the meal's-fullness — the dignity of the service is part of the satisfaction |
The sand-flats (वाळुवंटें) the chakora would not stoop to kiss |
The viṣaya-sukha as substance-less terrain — dry, lifeless, no-cuisine, no-fluid; what the unsaturated might peck at because nothing-else is on offer | The roadside snack-cart's plastic-wrappers and salt-rim as substance-less in comparison — not bad food, but the wrong category for a satisfied palate |
Metaphor-family: chakora-and-moonlight (classical Sanskrit-kāvya bird-fed-on-lunar-rays). The image-family is corpus-wide: - Pre-arrival yearning-pole: Tukaram 2811 — chakora-and-moon yearning-prayer. - Receptivity-pole: Jñāneśvar 4.135-ish chapter-4 cātaka-receptivity. - Post-saturation-pole: 5.107 (this ovi) — chakora-already-dined, does-not-stoop.
Nāth-yogic layer
No Nāth-yogic referent in this ovi. The chakora-and-moonlight image is from the classical Sanskrit kāvya-tradition (the chakora is a Sanskrit-poetics topos for the receptive-bird-fed-by-the-moon), not the pingalā-iḍā-sūrya-candra haṭha-yoga image-family. The `चंद्रकिरण' is the moon's outer-light (cosmic), not the brahmarandhra-candra (subtle-body lunar-cavity) of Nātha-tantra.
Cross-references
- Internal:
5.108(developed-further — the chakora-illustration immediately applied to the BG-5.21 doctrinal claim);4.135(parallel-image — chapter-4 chakora-cātaka image-family at jñāna-yoga-emergence; same bird-receptivity-family, different position-on-the-arc). - Tukaram parallel: abhang 2811 (
bhetilāgīm jīvā lāgalīse āsa; memory-pointerproject_tukaram_bhetilagi_jiva_2811.md) — image-family inversion: same chakora, yearning-pole vs saturation-pole. Worth corpus-mapping the full chakora-and-moonlight typology. - Source citation: BG-5.21a paraphrase — the Sanskrit `asakta' read as post-prandial-fullness (chakora-already-fed) rather than avoidance-discipline. Interpretive-image entirely absent from the Sanskrit verse; supplied by Jñāneśvar from the kāvya-tradition.
Modern application
- The post-Thanksgiving-dinner state at 7 PM — the dessert is on the table, untouched; not because dessert has been renounced but because the interior has reached furnished-state and dessert no longer registers as supply. The 5.107 is the texture of this post-satiation non-stooping. The dessert is not bad; the appetite is full.
- The poet who, after a morning's writing-session in which the language has arrived in the lines, finds himself unable to scroll the writing-Twitter take-cycle. Not because Twitter has been blocked but because the fed-on-moonlight state has set the palate; the take-cycle's-noise is vāḷuvanṭē (sand-flats) by comparison.
- The long-married couple, evening on the porch, in silence. A new acquaintance asks `aren't you two bored?' The non-boredom is not discipline-against-restlessness but the moon-rays of the long-companionship still feeding the interior — the sand-flats of conversational-novelty are not registering as supply.
Sādhanā
Today, after one moment of genuine internal-satiation (a good meal, a good conversation, a piece of music that arrived), spend 60 seconds not immediately seeking the next stimulus. Observe the post-satiation texture — the not-stooping-to-the-next-thing. The 5.107 discipline is the honoring of the satiation interval — the precise state in which the chakora-does-not-kiss-sand-flats.
Arc
5.107 has given the chakora-image; 5.108 immediately applies it back to the BG-5.21 doctrinal-claim — the ātma-sukha is given-into-the-hands, viṣaya is spontaneously-dropped.
Ovi 5.108
Original (Marathi): तैसें आत्मसुख उपाइलें । जयासि आपणपेंचि फावलें । तया विषयो सहजें सांडवले । म्हणो काई ? ॥१०८॥ Voice: krishna-to-arjuna (Lord-discourse continuation; doctrinal-application of the chakora-image; `म्हणो काई' is the standard rhetorical-aside in Kṛṣṇa's argumentative voice within the Bhagavad-Gītā-utterance-block)
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| तैसें | just-so (parallel to 5.107's `सांगैं') |
| आत्मसुख उपाइलें | ātma-sukha has-been-procured / arrived-at (उपाइलें = obtained, brought-near) |
| जयासि | for-whom |
| आपणपेंचि फावलें | the self has-been-given-into-one's-own-hands (फावणें = to-be-given, to-come-to-hand) |
| तया | for-him |
| विषयो सहजें सांडवले | viṣaya is spontaneously-dropped (सांडवणें = to-be-released, passive-spontaneous form of सांडणें = to-release) |
| म्हणो काई | what-can-be-said? |
Literal translation
English: Just so — for one to whom ātma-sukha has been procured, for whom the Self has been given-into-his-own-hands — for him viṣaya is spontaneously dropped. What more can be said?
मराठी (आधुनिक): त्याचप्रमाणे — ज्याला आत्मसुख प्राप्त झाले, ज्याला स्वतःचे स्वरूपच हाती लागले — त्याच्यासाठी विषय सहजच गळून पडतात. आणखी काय बोलावे?
Metaphor-unfold
No extended metaphor in this ovi. (5.108 applies 5.107's chakora-image rather than introducing a new metaphor — the `तैसें' anchors the application.)
Nāth-yogic layer
No Nāth-yogic referent in this ovi. The आपणपेंचि फावलें' is the Vedānta-ātma-prāpti register (the Self handed-to-itself), not the kuṇḍalinī-rise of Nātha-tantra.सहजें सांडवले' is the natural-spontaneous-dropping register, not the haṭha-yogic kapāṭa-bheda (sealing-and-opening) register.
Cross-references
- Internal:
5.107(developed-further — chakora-image now applied to the doctrinal-position);5.106(parallel-image —आत्मसुख उपाइलें ... फावलें' =सुरवाडलेनि अंतरें' — two formulations of the internal-fullness state);5.83(parallel-image — cluster 0198's akartṛtva-becomes-manifest upon ajñāna-cutting is the kartṛtva-side of the same realization that 5.108 names on the sukha-side; ātma-sukha-given-into-hands is the affective face of akartṛtva-revealed). - Tukaram parallel: abhang 2867 (
ṭhevilē-Anantē-taisē-chi-rāhāve' equanimity-prayer; memory-pointerproject_tukaram_thevile_anante_equanimity_2867.md`) — same spontaneous-release register from the bhakti-side; throw-the-burden-on-Deva / udvega is the additional-self-imposed-duḥkha parallels 5.108's viṣaya is spontaneously-dropped once ātma-sukha is given-into-hands. - Source citation: BG-5.21a direct-paraphrase of
asakta-ātmā vindati ātmani yat sukham' — Sanskrit's privative-prefixa-' (not-attached) rendered as the positive-spontaneous-dropping `सहजें सांडवले'.
Modern application
- The recovery from an addiction (substance, attention, relational) where one day, six months in, you realize the active-resisting-of-the-craving has stopped — not because you're white-knuckling harder but because the something-else that was supposed to replace the craving has arrived and the craving's-place is now taken. The release is received, not performed. सहजें सांडवले.
- The chronic-worrier who, after a sustained contemplative-practice or after a near-death experience, notices that the worry-thought-pattern still occasionally fires — but it no longer lands. The worry-content arrives and finds no worrying-place to settle into. The interior has been given-into-its-own-hands and the worry is spontaneously-released because there is no longer a worrier available to hold it.
- The professional who has built a career on a particular form of striving (academic, athletic, artistic). One day, after a milestone passes, the striving-stops — not because she has retired but because the what-the-striving-was-for has already arrived. The striving falls off by itself; the work continues without its anxious-engine. आपणपेंचि फावलें — विषयो सहजें सांडवले.
Sādhanā
Today, identify one thing you are currently-resisting (a habit, a craving, a worry-pattern). For 90 seconds, ask: what would need to be already-in-place inside, for this to drop-by-itself rather than be-resisted-into-dropping? Do not manufacture the in-place state; just name what its in-place would look like. The 5.108 discipline is the recognition of the receiving-condition — the precise state in which the spontaneous-dropping replaces the active-resisting.
Arc
5.108 has closed the cluster's positive-pole (chakora-saturated; viṣaya-spontaneously-dropped). 5.109 immediately pivots to the complementary question — who, then, is being deceived by the so-called sukha of viṣaya? — staging the negative-pole of cluster 0204.
Ovi 5.109
Original (Marathi): एऱ्हवीं तरी कौतुकें । विचारूनि पाहें पां निकें । या विषयांचेनि सुखें । झकविती कवण ॥१०९॥ Voice: jnaneshvar-teacher (voice-shift anchored by the second-person-imperative-listener-address `पाहें पां निकें' — examine carefully — addressed to the audience, not the Arjuna-vocative of the Kṛṣṇa-discourse; this is Jñāneśvar's pedagogical-intrusion to stage the question that the next BG-śloka will answer)
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| एऱ्हवीं तरी | otherwise (एऱ्हवीं = on-the-other-hand, otherwise) |
| कौतुकें | out-of-curiosity, as-a-thought-experiment (कौतुक = wonder, curious-interest) |
| विचारूनि | examining, considering |
| पाहें पां निकें | examine-carefully (पाहें = see/look; पां = imperative-listener-particle; निकें = well, carefully) |
| या विषयांचेनि सुखें | by this viṣaya-sukha |
| झकविती कवण | who-all are being-deceived? (झकविती from झकवणे = to-deceive, to-cheat; कवण = who) |
Literal translation
English: Otherwise — out of curiosity — examine carefully: by this so-called viṣaya-sukha, who exactly is being deceived?
मराठी (आधुनिक): एवढ्यासाठी, कुतूहलाने का होईना, नीट विचार करून पहा — या विषय-सुखाने नक्की कोण-कोण फसवले जात आहेत?
Metaphor-unfold
No extended metaphor in this ovi. The `कौतुकें' is a single-stroke pedagogical-aside, not an image.
Nāth-yogic layer
No Nāth-yogic referent in this ovi.
Cross-references
- Internal:
5.110(foreshadows — opening ovi of cluster 0204 directly answers the question staged here; the cross-cluster Q-A pair is a Jñāneśvar pedagogical-signature);5.108(developed-further — 5.108 closed the positive doctrine; 5.109 stages the complementary deception-question). - Tukaram parallel: (empty — the deception-question framing is structural rather than imagistic; substantive Tukaram parallels will land on the answer-side at cluster 0204, where the duḥkha-yoni-bhoga catalog unfolds.)
- Source citation: BG-5.22 foreshadows — the Sanskrit
ये हि संस्पर्शजा भोगा दुःखयोनय एव ते' (those bhogas born-of-samsparśa are wombs-of-duḥkha) will be the answer to theझकविती कवण' question staged here.
Modern application
- The book-recommendation podcast that ends each episode with `next week we'll talk about why you can't stop reading the wrong books'. The closing-question functions to cue the listener's curiosity for the next episode's content. 5.109 is doing exactly this: setting up the listener to examine, out of curiosity, who-is-being-fooled by the viṣaya-sukha — which the next cluster will then unmask in detail.
- The therapist who, near the end of a session, says `next week let's look at who in you is convinced this strategy is helping'. The question is not yet answered; the examination-frame is being set. 5.109's कौतुकें is the same therapeutic move — turn the question over to the listener's-own examination before delivering the answer.
- The contemplative practitioner who, at the end of a long-day's-practice, writes in the journal: `who-in-me is still chasing the feel-good of the practice, mistaking it for the practice itself?' The self-inspection is staged by the question; the answer will come tomorrow. 5.109's discipline is the staging of the inspection-question rather than the rushed-delivery of the inspection-content.
Sādhanā
Today, before bed, write one sentence — not a paragraph, just one sentence — beginning with `who in me is being deceived by ___?' Fill in the blank with one concrete viṣaya-sukha you've engaged with today (a notification's promise, a snack's-promise, a like's-promise, a click-bait's-promise). Do not answer the question; just let it sit. The 5.109 discipline is the question-staging itself, before the answer arrives.
Arc
5.109 has staged the question (who-is-being-deceived?) that cluster 0204's BG-5.22 will answer in full — those who have not seen themselves are entranced in the indriya-objects (5.110). The cluster-boundary 0203/0204 is anchored by the Q-A pair, with the chakora-saturated image of 5.107 inverted into the mṛga-mirage and mūṣaka-snake-hood images of cluster 0204.
Cluster summary
Core teaching. BG-5.21a's asakta-ātmā vindati ātmani yat sukham (the unattached-self finds the sukha-in-the-Self) is read NOT as a renunciate-discipline against external-touches but as a spatial-position: the self that has not-arrived at the indriya-village in-the-first-place (5.105), because its antaḥkaraṇa is already-furnished-with-fullness by sahaja-immeasurable sva-sukha (5.106). The chakora that has dined on moon-rays in a kumuda-petal-platter does not stoop to kiss sand-flats (5.107); just so, the one for whom ātma-sukha is given-into-one's-own-hands finds viṣaya spontaneously-dropped (5.108). The closing ovi stages the question — who, then, is being deceived by viṣaya-sukha? — that BG-5.22 (cluster 0204) will answer (5.109).
Theme tags. asakta-atma, sva-sukha-furnishing, chakora-and-moonlight, sahaja-vishaya-dropping, internal-fullness-displaces-external-supply, bg-5.21-doctrinal-pivot, non-arrival-at-indriya-grama, rhetorical-question-framing, post-saturation-non-stooping, vishaya-deception-question-staged.
Extended metaphor. Yes — 5.107's chakora-fed-on-moon-rays-in-kumuda-petal-platter / does-not-kiss-sand-flats is the cluster's central extended-metaphor (3-column unfold delivered above). The chakora-and-moonlight image-family bridges back to chapter-4 receptivity (4.135-ish cātaka-pole) and across to Tukaram 2811's yearning-pole — same bird, three positions on the same arc.
Chapter arc position. Cluster 0203 is the positive-side of the chapter-5 BG-5.21-22 sukha-doctrine pair. BG-5.21 (this cluster) establishes the what-the-jñānin-has — ātma-sukha as internal-furniture, viṣaya-dropping as post-saturation non-stooping. BG-5.22 (cluster 0204) will unmask the negative — viṣaya-bhogas as wombs-of-duḥkha, ādi-anta-vanta, deceptions of the unaware. The pair (0203 + 0204) operates as positive-pole + negative-pole: the chakora-with-moon-rays (5.107) and the chakora-less-mūṣaka-under-snake-hood (5.117) are the corpus's matched-pair on the real-sukha-vs-counterfeit-sukha axis. Cluster 0203 also receives the realization-event of cluster 0198 (Īśvara-akartā = I-by-svabhāva) on the affective side — once kartṛtva is dissolved, the sva-sukha that was always-already in place becomes the operational reality that drops viṣaya by itself.
Connects to next sloka. 5.109's rhetorical question विषयांचेनि सुखें झकविती कवण (who-are-being-deceived by viṣaya-sukha?) is the explicit Q-pose into cluster 0204 (BG-5.22). The answer comes immediately at 5.110 (जिहीं आपणपें नाहीं देखिलें । तेचि इहीं इंद्रियार्थीं रंजले — those-who have-not-seen-themselves — those-very-ones are entranced in the indriya-objects). The 0203 closing-ovi / 0204 opening-ovi is a Q-A pair across the cluster-boundary — a Jñāneśvar pedagogical-signature. The chakora-saturated image of 5.107 will be inverted into the mṛga-mirage-deluded and mūṣaka-under-snake-hood images of cluster 0204 (5.111, 5.117). The image-family runs: real-sukha-bird-with-moon (5.107) → false-sukha-deer-with-mirage (5.111) → counterfeit-shade-mouse-under-snake-hood (5.117). The positive saturation-pole hands directly into the negative deception-pole.