Cluster 0204 — BG 5.22 — Contact-Born Enjoyments are Wombs of Suffering; the Wise Do Not Revel

BG-5.22

Original (Sanskrit): ये हि संस्पर्शजा भोगा दुःखयोनय एव ते । आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥२२॥

For those enjoyments born of contact are themselves wombs of suffering; they have a beginning and an end, O Kaunteya; in them the wise one does not revel.

Cluster 0203 (BG-5.21) established the positive counterpart: the seeker whose self is not-attached to outer-contacts (bāhya-sparśeṣu-asakta-ātmā) attains the inexhaustible sukha in the self by being yoked-in brahma-yoga. Cluster 0204 (BG-5.22) is the negative-mirror: the opposite engagement — taking the contact-born-enjoyments as the locus of sukha — produces duḥkha-yoni (wombs of suffering). The 0203/0204 pair is the chapter-5 brahma-sukha vs. samsparśa-duḥkha contrast-couplet.

Jñāneśvar's 19-ovi treatment is structured as three argument-strata followed by a parenetic closure:

(i) Cognitive-diagnosis of the self-blind class (5.110-5.112). Whom do the samsparśa-jā-bhogas attract? Those who have not seen the self — the pauper accepts husk for grain (5.110); the mirage-thirst-tormented deer runs toward the burnt salt-pan (5.111); for them the sva-sukha is forever a kharāṭā — a thorny, barren track — so the viṣayas alone appear as gomaṭē (pleasing) (5.112).

(ii) Temporal-and-naming refutation of the viṣaya-sukha claim itself (5.113-5.122). Three sub-strata: temporal-finiteness (lightning-flash 5.113; cloud-shadow under which no one builds a three-storied mansion 5.114); naming-error (poison-tuber called mahūra — honey 5.115; Mars-called-Mangaḷa, Rohiṇī-called-water 5.116); fatal-context (snake-hood-shade-cooling-for-the-mouse 5.117; fish-finds-flesh-tasty-only-up-to-the-hook-strike 5.118); medical-diagnostic (the virakta sees viṣaya-sukha as pāṇḍuroga-puṣṭi — jaundice's puffy-fattening 5.119; categorical-summation 5.120); medium-bondage (pus-mud worms do not feel disgust toward their medium 5.121; the frogs-of-the-viṣaya-mire and the fish-of-the-bhoga-water cannot leave it without dying 5.122).

(iii) Soteriological purpose-recovery (5.123-5.126). The duḥkha-yoni-bhogas are not without purpose — by them the jīva can hold virakti (5.123); without garbha-vāsa-sankaṭa and janma-maraṇa-kaṣṭa no one would walk the paths-of-no-rest (5.124); without the viṣaya's duḥkha the very word samsāra would be laṭikā (empty) (5.125); the highest-philosophical-claim — the avidyā-jāta-nāthilem (the avidyā-born non-being) is shown-as-real only by those who with sukha-buddhi engage the viṣaya-duḥkha — the cluster's Advaita-adhyāsa-formulation (5.126).

(iv) Parenetic closure (5.127-5.128). Subhaṭa — fine-warrior, Arjuna — be careful lest by forgetting you stray onto this path (5.127); the virakta-puruṣa rejects them as poison; to the niraśā (no-craving) state, the displayed-duḥkha does-not-appeal (5.128). The cluster brackets itself: 5.110's self-not-seen and 5.127's lest-by-forgetting-you-stray are the two faces of the self-remembrance axis; 5.115's poison-misnamed-honey and 5.128's poison-rejected-as-poison are the same-object-opposite-recognition closure.

Ovi 5.110

Original (Marathi): जिहीं आपणपें नाहीं देखिलें । तेचि इहीं इंद्रियार्थीं रंजले । जैसें रंकु कां आळुकैलें । तुषांतें सेवी ॥११०॥ Voice: krishna-to-arjuna (the continuous BG-5.22 utterance opens with a diagnostic-of-the-counter-class to BG-5.22's budhaḥ)

Word-by-word gloss

Marathi	Meaning
जिहीं	those-who, by-whom
आपणपें	āpaṇapem — the self (Marathi-vernacular for ātman)
नाहीं देखिलें	have-not-seen
तेचि इहीं	those-very-ones in-these
इंद्रियार्थीं	indriya-arthas, sense-objects
रंजले	revel, are-pleased / delighted
जैसें रंकु कां	just-as a pauper / destitute-one
आळुकैलें	hungered-after (Marathi āḷukāilem, having-fixated-with-craving)
तुषांतें सेवी	eats the husk (tuṣa — chaff / husk of grain)

Literal translation

English: Those who have not seen the self — those-very-ones take delight in the sense-objects, just as a pauper, hungered-after, eats the husk.

मराठी (आधुनिक): ज्यांनी `आपणपें' — स्वतःचे आत्म-स्वरूप — पाहिलेले नाही, तेच इंद्रिय-विषयांत रमतात; जसा भुकेने व्याकूळ झालेला रंक चाफ (तूस) खातो, तसे.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The pauper (ranku), driven by hunger-craving (āḷukāilem), eating husk (tuṣa) instead of grain	The self-blind jīva, deprived of access to the sva-sukha-of-the-self, settling for sense-object-revelry as substitute-nourishment	Eating instant ramen at 2 AM not because you want it but because the kitchen is closed to better food — the substitution-mode of consumption

Metaphor-family: pauper-and-husk (single-stroke substitution-image — Jñāneśvar's-add, no Sanskrit parallel at BG-5.22).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: none (cluster-opening ovi).
Tukaram parallel: abhang 2865 (destination-shared bhakti-frame — laṭika-laṭika recognition that what-is-revelled-in is itself laṭika because the āpaṇapem is not-seen).
Source citation: BG-5.22 direct-paraphrase of the implicit-counter-class of the budhaḥ.

Modern application

The 11 PM scroll through the dating app, neither hopeful nor amused — the self-not-seen moment compels a substitute-engagement (husk-eating) in lieu of an unavailable real-nourishment. 5.110 is the diagnostic-name of this exact phenomenology.
The friend who fills every silence with content (podcasts, news, music, video) — the husk-on-the-ears substitution because the sva-sukha of the silent self has not been seen and the silence registers only as deprivation.
The endless rearrangement of the home / wardrobe / playlist — the pauper-husk-eating in the productivity register: substituting micro-optimizing the outer-arrangement for the unavailable inner-rest.

Sādhanā

Today, when you next reach for an automatic-substitute (the snack at the desk, the scroll in bed, the news-tab in the morning), pause for 20 seconds and ask: am I hungry for what this is, or hungry for what I cannot access? The 5.110 discipline is just this: name the substitution-mode when it is operating. Naming-without-correcting is sufficient.

Arc

5.110 names the passive-substitution form of self-blind engagement (pauper accepts husk); 5.111 will name the active-pursuit form (deer runs in confusion toward mirage-water).

Ovi 5.111

Original (Marathi): नातरी मृगें तृषापीडितें । संभ्रमें विसरोनि जळांतें । मग तोयबुद्धी बरडीतें । ठाकूनि येती ॥१११॥ Voice: krishna-to-arjuna (continuation of the diagnostic-triplet)

Word-by-word gloss

Marathi	Meaning
नातरी	or-else / alternatively
मृगें	deer (plural)
तृषापीडितें	tormented-by-thirst
संभ्रमें	in confusion / by-delusion
विसरोनि जळांतें	forgetting the [real] water
मग	then
तोयबुद्धी	with the toya-buddhi (water-cognition)
बरडीतें	the baraḍī — burnt-salt-pan / barren saline tract
ठाकूनि येती	come reaching-for / arrive-at

Literal translation

English: Or else: deer tormented by thirst, in confusion forgetting the [real] water, arrive at the burnt-salt-pan with water-cognition.

मराठी (आधुनिक): अथवा: तहानेने तळमळणारी हरणे, संभ्रमात पडून खऱ्या पाण्याला विसरून, `हे पाणी आहे' अशा बुद्धीने जळून गेलेल्या खारट जमिनीकडे (मृगजळाकडे) धावत जातात.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Deer (mṛga) thirst-tormented, forgetting the real water	Self-blind jīva, sukha-craving-tormented, having forgotten the sva-sukha of the self	The dehydrated hiker chasing the heat-shimmer on the road instead of going back to the canteen they passed
Toya-buddhi (water-cognition) directed at the baraḍī (burnt salt-pan / mirage)	The sukha-buddhi directed at the samsparśa-jā-bhoga — the cognition is categorically misapplied	Believing the next purchase / promotion / partner is the answer — the toya-buddhi fixed on the burnt-flat
The arrival-at the baraḍī (`ठाकूनि येती' — reaching it, finding nothing)	The phenomenology of bhoga-exhaustion: the pursuit completes and the promised water is not there	The Friday-night party that you've been looking forward to all week — and at midnight it has not delivered what the anticipation promised

Metaphor-family: mirage-water-deer (Sanskrit tradition's mṛga-tṛṣṇikā).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: 5.110 (developed-further — passive-husk-substitution becomes active-mirage-pursuit; together they bracket the self-blind engagement's two phenomenologies).
Tukaram parallel: none (the mirage-deer image does not have a directly-substantive Tukaram parallel in the memory).
Source citation: BG-5.22 paraphrase (unfolding दुःखयोनयः through the mirage-tradition simile).

Modern application

The third Tinder-meeting in two weeks: each one promising this could be the one — and each baraḍī-arrival registering the same not-water finding. The toya-buddhi has not yet learned. 5.111 is the structural-diagnosis.
The career-pivot, the city-move, the new-house — the mirage-cycle at the macro-level. Each major-pursuit promises the water and each arrival finds the burnt-flat; until the toya-buddhi is reoriented, the cycle repeats.
The PhD student finishing the thesis convinced this will satisfy — and at the defense's-end realizing the same not-water. The mirage-deer of academia: the dissertation as the climactic baraḍī-arrival.

Sādhanā

Today, take one upcoming pursuit you are anticipating with *this* will be it' energy. Spend 60 seconds asking *not*is it worth it?' but `what is the toya-buddhi expecting to find? What kind of water do I think is there?'. The 5.111 discipline is naming-the-expectation-content — the baraḍī-recognition begins with seeing what you thought you would find.

Arc

5.111 has named the active-pursuit form of self-blind engagement; 5.112 will close the diagnostic-triplet by naming the standing-condition under which alone this dual phenomenology becomes intelligible — `सदा खरांटे' — the sva-sukha is forever a thorny barren-track.

Ovi 5.112

Original (Marathi): तैसें आपणपें नाहीं दिठे । जयातें स्वसुखाचे सदा खरांटे । तयासीचि विषय हे गोमटे । आवडती ॥११२॥ Voice: krishna-to-arjuna (closing of the diagnostic-triplet)

Word-by-word gloss

Marathi	Meaning
तैसें	just-so
आपणपें नाहीं दिठे	[for whom] the self is not-seen
जयातें	to-whom
स्वसुखाचे सदा खरांटे	the sva-sukha is forever a kharāṭā (thorn / scratched-place / barren tract)
तयासीचि	to that-very-one
विषय हे गोमटे	the viṣayas appear pleasing / attractive (gomaṭē)
आवडती	are-loved / are-liked

Literal translation

English: Just so — to one for whom the self is not-seen, [for whom] the sva-sukha is forever a thorny-barren-track, to that-very-one the viṣayas alone appear as pleasing and are loved.

मराठी (आधुनिक): तसेच — ज्याला `आपणपें' दिसले नाही, ज्याच्यासाठी स्वसुख सदाचा खरांटा (काट्यांचा रस्ता / ओरबाडलेली जमीन) झालेले आहे, त्यालाच विषय गोमटे (आकर्षक) वाटतात व आवडतात.

Metaphor-unfold

No extended metaphor in this ovi. (The kharāṭā is a single-stroke image, not extended.)

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: 5.110 (developed-further — the cluster-opening diagnostic-class is now closed with its standing-condition-name); 5.111 (developed-further — the active-pursuit phenomenology is now grounded in the standing condition of sva-sukha-as-kharāṭā).
Tukaram parallel: abhang 2730 (destination-shared — the constitutive-deficiency frame, Tukā jālā nimanuṣya); abhang 2865 (destination-shared — the gomaṭē-āvaḍatī of the laṭika-not-recognized).
Source citation: BG-5.22 direct-paraphrase of the implied positive-clause of न तेषु रमते बुधः (the non-budhaḥ do revel; here named as those for whom sva-sukha is forever a kharāṭā).

Modern application

The friend who cannot enjoy quiet meals — every meal must be a production, an event, content for the feed. The diagnosis: the sva-sukha-of-eating is a kharāṭā for them; only the production-elements register as gomaṭē. 5.112 names whom this is true of (not why or how-to-help; the cluster's later ovis will address that).
The person who reports being unable to enjoy a solo walk — something must be on, headphones in, podcast playing. The kharāṭā-of-sva-sukha-of-walking; the viṣayas alone register.
The retired executive for whom retirement is itself the kharāṭā-condition: now that the viṣayas-of-the-corner-office are gone, the sva-sukha had never been cultivated and registers only as boredom-pain. 5.112 is the precise diagnostic.

Sādhanā

Today, identify one situation in which the sva-sukha is currently a kharāṭā for you — the situation where, when nothing-is-happening, the experience is uncomfortable. Don't try to change it. Just name it for what it is: `for me, here, the sva-sukha is currently a kharāṭā'. The 5.112 discipline is constitutive-honesty about the current state of access to sva-sukha — not self-correction, not yet practice-prescription. The recognition is the work.

Arc

The diagnostic-triplet (5.110-5.112) is now complete. 5.113 will pivot from diagnosing-who-revels-in-bhogas to directly refuting the bhoga-sukha-claim itself by the temporal-finiteness criterion of BG-5.22's आद्यन्तवन्तः.

Ovi 5.113

Original (Marathi): एऱ्हवीं विषयीं सुख आहे । हे बोलणेंचि सारिखें नोहे । तरी विद्युत्स्फुरणें कां न पाहे । जगामाजीं ॥११३॥ Voice: krishna-to-arjuna (pivot from diagnostic to direct-refutation)

Word-by-word gloss

Marathi	Meaning
एऱ्हवीं	anyway / by-the-way / in-any-case
विषयीं सुख आहे	`there is sukha in the viṣayas'
हे बोलणेंचि सारिखें नोहे	this very utterance is not-the-kind-of-thing-one-says (i.e., it is malformed)
तरी	indeed / then
विद्युत्स्फुरणें कां न पाहे	do you not see the lightning-flashes?
जगामाजीं	in the world

Literal translation

English: Anyway — `there is sukha in the viṣayas' — this very utterance is not even fit to be spoken. Look — do you not see the lightning-flashes in the world?

मराठी (आधुनिक): अन्यथा — `विषयांत सुख आहे' — असे म्हणणेच मुळी नीट बोलण्यासारखे नाही. कारण जगात विद्युत्-स्फुरण (विजेची चमक) तू पाहत नाहीस का?

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Lightning-flash (vidyut-sphuraṇa) — visible-instantly, gone-instantly	The viṣaya-sukha — registered-instantly in the contact-moment, gone-instantly when the contact ceases	The dopamine-hit of the notification-ping — peaks at 0.3 seconds; gone in 3 seconds

Metaphor-family: lightning-and-light (paradigm of ādyantavat / temporal-finiteness).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: 5.112 (developed-further — the diagnostic-track closed; now the temporal-track opens).
Tukaram parallel: abhang 2797 (destination-shared bhakti-frame — Kāḷa-grāsāvayā mortality-warning; the same temporal-finiteness criterion from the bhakti-side).
Source citation: BG-5.22 direct-paraphrase of आद्यन्तवन्तः.

Modern application

The notification-ping satisfaction. Watch one in slow-motion: peak at 0.3 seconds; flatline by 3. 5.113's lightning-image is the exact phenomenology.
The first-bite-of-a-favorite-food sukha. Track it: the first three bites are the lightning; the rest of the plate is just finishing what you started. The ādyantavat criterion is fully visible in everyday consumption.
The retweet / like / comment dopamine. The vidyut-sphuraṇa-form of social-media sukha — designed, by the platform, to maximize the flash-rate per minute (because nothing about it is sustained).

Sādhanā

Today, choose one small viṣaya-sukha you encounter (the first sip of coffee, the click-of-the-phone-on, the bite-of-the-snack). Watch it time-out. Count: how many seconds did the sukha-sensation actually last before it became neutral? The 5.113 discipline is direct phenomenological-timing of the vidyut-sphuraṇa.

Arc

5.113's lightning-flash is the instant-temporal-finiteness image; 5.114 will extend with the sustained-but-precarious-temporal-finiteness image — the cloud-shadow under which one would not build a three-storied mansion.

Ovi 5.114

Original (Marathi): सांगैं वात वर्ष आतपु धरे । ऐसे अभ्रच्छायाचि जरी सरे । तरी त्रिमाळिकें धवळारें । करावीं कां ॥११४॥ Voice: krishna-to-arjuna (continuation of the ādyantavat refutation)

Word-by-word gloss

Marathi	Meaning
सांगैं	tell-me / consider
वात वर्ष आतपु धरे	[if it] withstands wind, rain, sun-heat
ऐसे	such-that
अभ्रच्छायाचि जरी सरे	if the cloud-shadow could endure
तरी	then
त्रिमाळिकें धवळारें	a three-storied whitewashed-mansion
करावीं कां	should one make / build [it]?

Literal translation

English: Tell me — if a cloud-shadow could withstand wind, rain, and heat, would one then build a three-storied whitewashed mansion under it?

मराठी (आधुनिक): सांग — जर ढगाची सावली वारा-पाऊस-ऊन सहन करू शकत असेल, तर तिच्या आश्रयाने त्रिमाळी (तीन-मजली) धवळ-गृह (पांढरे-सोनेरी प्रासाद) बांधावे का?

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Cloud-shadow (`abhra-chāyā`) — visible, walkable, but unable to withstand wind / rain / sun	The viṣaya-sukha — present, registrable, but unable to withstand the element-impacts of life (illness, aging, loss, time)	The income-bracket-shadow under which the family's life-architecture is being built (mortgage, schools, retirement) — visible, walkable now, but unstable to a single layoff or industry-shift
The proposed three-storied whitewashed mansion (`त्रिमाळिकें धवळारें`) under the cloud-shadow	The jīvana-architecture — life-meaning, identity-structure, future-plans — that the self-blind builds with viṣaya-sukha as the foundation	The whole life-plan staked on the relationship / career / property — the architecture that requires a foundation, mistakenly placed on a cloud-shadow

Metaphor-family: cloud-shadow-and-architecture (interpretive Jñāneśvar-add over BG-5.22's bare ādyantavat).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: 5.113 (developed-further — second instance of the ādyantavat criterion; lightning = instant; cloud-shadow = sustained-but-precarious).
Tukaram parallel: none (the cloud-shadow-mansion image does not have a substantive Tukaram parallel in the memory).
Source citation: BG-5.22 paraphrase (second-image-extension of आद्यन्तवन्तः).

Modern application

The startup whose entire-architecture is built on a trend-momentum (crypto-cycle / AI-cycle / social-media-cycle). The trend is real now; the architecture-built-on-it is the trimāḷikem dhavaḷārem-under-the-cloud-shadow of 5.114.
The marriage built primarily on shared-status-aspirations or shared-aesthetic. The aesthetic is real, the status-aspirations are real — but as the foundation of a forty-year jīvana-architecture, it is the cloud-shadow-foundation. 5.114 is the precise diagnostic.
The identity-structure built on a singular athletic-skill / artistic-talent / specific-job-role. The skill is real now; the whole identity-architecture under it is the trimāḷikem under the cloud-shadow.

Sādhanā

Today, choose one element of your life-architecture (the income-track, the relationship, the city-identity, the body-image). Spend 90 seconds asking: what kind of foundation is this — rock, soil, sand, or cloud-shadow? The 5.114 discipline is not to change the architecture but to correctly identify the foundation-type. The honesty about the foundation is the practice; corrective-action follows from the honesty.

Arc

5.114 closes the temporal-finiteness sub-couplet (lightning + cloud-shadow). 5.115-5.116 will pivot to the naming-error sub-couplet — calling the poison-tuber honey, calling Mars auspicious, calling the viṣaya a sukha.

Ovi 5.115

Original (Marathi): म्हणौनि विषयसुख जें बोलिजे । तें नेणतां गा वायां जल्पिजे । जैसें महूर कां म्हणिजे । विषकंदातें ॥११५॥ Voice: krishna-to-arjuna (continuation; naming-error sub-couplet opens)

Word-by-word gloss

Marathi	Meaning
म्हणौनि	therefore
विषयसुख जें बोलिजे	the `viṣaya-sukha' that is uttered
तें	that
नेणतां गा	unknowingly / not-knowing
वायां जल्पिजे	is-uttered in-vain (vāyām jalpijē — prattled-emptily)
जैसें महूर कां म्हणिजे	just-as one would call mahūra (sweet / honeyed)
विषकंदातें	the viṣa-kanda (poison-tuber)

Literal translation

English: Therefore — what is called viṣaya-sukha is prattled-in-vain by the unknowing — just as the poison-tuber might be called honey.

मराठी (आधुनिक): म्हणून विषय-सुख' म्हणून जे बोलले जाते, ते अज्ञानाने व्यर्थ बडबडले जाते — जसे कोणी विष-कंदाला (विषारी कंद-मूळाला)महूर' (मधुर / गोड) म्हणावे.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Calling the viṣa-kanda (poison-tuber) mahūra (sweet / honeyed)	Applying the sukha-name to the samsparśa-jā-bhoga	Calling the all-night work-binge `productive' or calling the fight-and-make-up cycle`passion' — the naming applies the opposite category to the entity's actual character

Metaphor-family: poison-named-sweet (paradigm naming-error; will be inverted at 5.128's poison-rejected-as-poison).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: 5.128 (parallel-image — the same poison-object, viewed by the virakta who rejects-it-as-poison; 5.115 / 5.128 are the cluster's frame-image-pair).
Tukaram parallel: abhang 2865 (destination-shared bhakti-frame — laṭika-laṭika: the all-naming-misapplied recognition).
Source citation: BG-5.22 paraphrase (interpretive-add: the naming-error thesis as the conceptual ground of the BG-5.22 anti-viṣaya parenetic).

Modern application

Calling overwork being-dedicated. The viṣa-kanda is named mahūra; the body knows it is poison, the language insists it is honey. 5.115 is the precise diagnostic of the naming-error.
Calling the chronic-conflict pattern in a relationship passion or fire or real — the viṣaya-sukha that is being labeled with a category-error name. The relationship-poison-tuber is being called honeyed by the linguistic-convention of passion-as-positive.
Calling doom-scrolling staying informed. The same naming-pattern: the language elevates the activity into a category it does not belong to. 5.115 is the linguistic-anthropology of the samsparśa-jā-bhoga.

Sādhanā

Today, choose one habit you have a positive-name for that you suspect is a naming-error. Spend 60 seconds saying its actual name aloud (or in your head). This is not productivity, this is overwork.'This is not relaxing, this is checking-out.' `This is not passion, this is conflict-cycle.' The 5.115 discipline is rename-once. Do not commit to changing the behavior; just rename it once and see what happens to the attraction to the behavior.

Arc

5.115 has named the naming-error thesis with the poison-named-honey image; 5.116 will extend the thesis with the culturally-established naming-errors of jyotiṣa-vocabulary (Mars-as-Mangaḷa; Rohiṇī-as-water).

Ovi 5.116

Original (Marathi): नातरी भौमा नाम मंगळु । रोहिणीतें म्हणती जळु । तैसा सुखप्रवादु बरळु । विषयिकु हा ॥११६॥ Voice: krishna-to-arjuna (continuation of naming-error sub-couplet)

Word-by-word gloss

Marathi	Meaning
नातरी	or-else / alternatively
भौमा नाम मंगळु	the planet Bhauma (Mars) is named Mangaḷa (auspicious)
रोहिणीतें म्हणती जळु	Rohiṇī (the lunar mansion) is called jaḷu (water)
तैसा	just-so
सुखप्रवादु	the sukha-pravāda (utterance of `sukha')
बरळु	a baraḷa — foolish prattle / nonsense-speech
विषयिकु हा	viṣayika — pertaining to the viṣayas — this one (i.e., the utterance `viṣaya-sukha')

Literal translation

English: Or else — the planet Mars is named Mangaḷa (auspicious); Rohiṇī is called jaḷu (water). Just so, the sukha-pravāda about the viṣayas is foolish prattle.

मराठी (आधुनिक): किंवा — भौम (मंगळ-ग्रह) ला मंगळ' (शुभ) म्हटले जाते; रोहिणी (नक्षत्र, परंपरेने अग्निरूप) लाजल' म्हणतात — तसा हा विषयाबद्दलचा सुखप्रवाद (`विषय-सुख'-असे-बोलणे) निव्वळ बरळ (मूर्ख-बडबड) आहे.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Calling the malefic-graha Mangaḷa (auspicious) — apotropaic-euphemism	Cultural inverse-naming — the convention names the entity as its opposite	Calling layoffs restructuring or right-sizing; the institutional-euphemism that names the harmful as beneficial
Calling the fiery-nakṣatra Rohiṇī jaḷa (water)	Another inverse-naming convention	Calling the toxic relationship complicated; the personal-euphemism that mis-categorizes

Metaphor-family: mars-called-auspicious / rohini-called-watery (paradigm of culturally-embedded inverse-naming).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: 5.115 (developed-further — the food-poison case generalizes to astrological-naming cases; together 5.115-5.116 establish the systematic naming-error frame).
Tukaram parallel: none (no specific Tukaram-abhang in the memory carries the jyotiṣa-inverse-naming parallel).
Source citation: BG-5.22 paraphrase (further extension of the naming-error thesis).

Modern application

The corporate-vocabulary of right-sizing, optimization, transformation, restructuring — the Mangaḷa-naming of the layoff. 5.116 names this exact convention.
The legal-vocabulary of consensual, mutual, no-fault applied to dissolutions that are anything but. The Rohiṇī-as-jaḷa convention in the legal-genre.
The medical-vocabulary of manageable condition for chronic-progressive-disease. The Mangaḷa-naming of the malefic-prognosis.

Sādhanā

Today, identify one institutional-euphemism in your immediate environment (workplace / school / family). Hear it once — and silently translate it into its actual name. The 5.116 discipline is recognition-of-the-convention; you don't need to correct the convention publicly, only recognize the Mangaḷa-as-Mars form when it appears.

Arc

5.115-5.116 have closed the naming-error sub-couplet. 5.117-5.118 will pivot to the fatal-context bait-pair — the snake-hood-shade-for-the-mouse and the fish-and-bait.

Ovi 5.117

Original (Marathi): हे असो आघवी बोली । सांग पां सर्पफणीचा साउली । ते शीतल होईल केतुली । मूषकासी ? ॥११७॥ Voice: krishna-to-arjuna (rhetorical-pivot to single decisive image)

Word-by-word gloss

Marathi	Meaning
हे असो आघवी बोली	let-all-this talk be-set-aside
सांग पां	tell-me
सर्पफणीचा साउली	the sarpa-phaṇī's (snake-hood's) sāuḷī (shade / shadow)
ते शीतल होईल केतुली	will-it be cool — how-much?
मूषकासी	for the mouse

Literal translation

English: Set aside all this talk — tell me, the snake-hood's shadow, how cool will it be — for the mouse?

मराठी (आधुनिक): हे सगळे बोलणे राहू द्या — सांगा बरे, सर्पाच्या फणीची सावली उंदरासाठी किती शीतल असेल?

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Snake-hood (sarpa-phaṇī) casting real shade on a hot day	The samsparśa-jā-bhoga really does produce a sukha-component (genuine pleasure-sensations)	The genuinely-useful affordance of a toxic situation (the great salary of the toxic job; the real chemistry of the destructive relationship)
Mouse seeking the cool shade	The self-blind jīva drawn to the genuine-pleasure-component	The job-seeker drawn to the prestige-package of the role
The snake's-fangs behind the shade — the mouse's-end	The fatal-context that the sukha-component depends on — taking-the-shade is placing-oneself-at-the-fangs	Taking the great-salary is placing-oneself in the toxic-environment; one cannot have the affordance without the context

Metaphor-family: snake-hood-shade-for-mouse (Jñāneśvar's most-precise fatal-context image — no Sanskrit parallel).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: 5.118 (developed-further — the snake-hood-shade pairs with the fish-and-bait to establish the fatal-context sub-couplet).
Tukaram parallel: none (the snake-shade image does not have a substantive Tukaram parallel in the memory).
Source citation: BG-5.22 paraphrase (image-rendering of the duḥkha-yoni as fatal-context-of-real-sukha-component).

Modern application

The prestige-job with the abusive boss. The salary is real, the title is real, the network-effect is real — and they exist only in the snake-hood-shade. The 5.117 image is the precise figure: the affordance is real, but its provenance is fatal.
The deeply-talented-but-destructive collaborator. The creative-fertility is real; the work-output is real. The snake-hood-shade-image: you cannot have the collaboration's cooling without the snake's mouth. The mouse's calculation — how cool will the shade be? — is the precise question 5.117 forces.
The compelling-narrative drug-or-alcohol context (the creative scene, the rebellion, the intensity). The narrative-shade is real; the snake-fangs (addiction, dependency, body-damage) are also real. Taking the shade is placing oneself at the fangs.

Sādhanā

Today, choose one snake-hood-shade situation in your current life — the one where you have known, for a while, that the real-affordance and the real-danger are inseparable. Spend 60 seconds being honest about the mouse-calculation: how cool, exactly, am I expecting the shade to be? The 5.117 discipline is not to-flee the shade but to-stop-pretending the snake is not there. The calculation, once made honestly, often reveals that the cooling-claimed is much smaller than the snake-cost.

Arc

5.117 has named the fatal-context-of-real-sukha-component image; 5.118 will close the sub-couplet with the fish-and-bait — the temporal version of the same fatal-context structure.

Ovi 5.118

Original (Marathi): जैसा आमिषकवळु पांडवा । मीनु न सेवी तंवचि बरवा । तैसा विषयसंगु आघवा । निभ्रांत जाणें ॥११८॥ Voice: krishna-to-arjuna (explicit Arjuna-vocative पांडवा anchors the Kṛṣṇa-voice for this stratum)

Word-by-word gloss

Marathi	Meaning
जैसा	just-as
आमिषकवळु	the āmiṣa-kavaḷu — flesh-morsel (fishing-bait)
पांडवा	O Pāṇḍava (Arjuna)
मीनु न सेवी	[until] the fish has not eaten
तंवचि बरवा	until-then-only-it-is-fine
तैसा	just-so
विषयसंगु आघवा	the whole viṣaya-sanga
निभ्रांत जाणें	know-it without-bhrānti (nirbhrānta-jñāna)

Literal translation

English: Just as, O Pāṇḍava, the flesh-morsel — until the fish has not eaten it, only-then-is-it-fine; just so, the whole viṣaya-sanga — know it without bhrānti.

मराठी (आधुनिक): जसा हे पांडवा — आमिष (मांस-कवळ, गळावरचे आमिष) — माशाने खाईपर्यंतच ते बरे वाटते; तसा सर्व विषय-संग निभ्रांत (भ्रांतिरहित) जाण.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The flesh-morsel (āmiṣa-kavaḷu) on the hook	The samsparśa-jā-bhoga — the real-sukha-component that draws the fish	The job-offer's relocation-package; the relationship's first-three-months; the credit-card's introductory-rate
The fish-finds-it-tasty up-to-the-moment-of-eating (`तंवचि बरवा`)	The bhoga-sukha is real up-to-the-moment-of-engagement; the duḥkha-yoni is triggered-by the engagement itself	The honeymoon-period of any engagement — the temporal-pivot at which the bait-component flips into the fatal-component
The hook inside the morsel	The duḥkha-yoni-structure of the bhoga; eating-the-bait is being-hooked	The signed-employment-contract; the moved-in-together; the credit-card-balance — the transition from prospect to commitment is the hook

Metaphor-family: fish-and-bait (cluster's most-canonical fatal-context image; cf. cluster's 5.117 snake-hood-shade as its spatial-counterpart).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: 5.117 (developed-further — snake-hood-shade and fish-bait are the spatial / temporal pair of the fatal-context image-family).
Tukaram parallel: abhang 2630 (destination-shared bhakti-frame — vyasana-prārthanā 5-verse anti-vice prayer; the viṣaya-sanga āghavā field of bait-engagements that Tukārām petitions against).
Source citation: BG-5.22 direct-paraphrase of duḥkha-yoni via the bait-hook structure + cluster-thesis-summation nirbhrānta-jñāna.

Modern application

The introductory-period of any commitment-trap (credit-card 0%-APR teaser; gym-membership free-month; subscription-trial). The āmiṣa-kavaḷu on the marketing-hook; tasty up-to-the-moment of the recurring-charge engaging. 5.118 is the precise figure.
The first three months of a new role / new relationship / new city. The honeymoon-period is real; the duḥkha-yoni-structure activates at the engagement-pivot — when the obligation, the commitment, the financial-tie are in place. The fish has now eaten.
The free-trial app that becomes-needed before the 30-day cancellation-window closes. The product-design exactly executes the āmiṣa-kavaḷu structure: tasty up-to-the-moment of the subscription engaging.

Sādhanā

Today, hold one commitment you are about to engage (the contract, the invitation accepted, the purchase about to be made). Ask the 5.118 question: what is the moment of the hook-engagement, and what changes the instant after? The nirbhrānta-jñāna discipline is to see the temporal-pivot before crossing it — not to refuse the engagement but to enter it knowing what changes at the engagement-pivot.

Arc

5.118 has closed the fatal-context sub-couplet with the cluster's thesis-summation (nirbhrānta-jñāna of the whole viṣaya-sanga). 5.119 will pivot to the medical-diagnostic register — the virakta sees viṣaya-sukha as jaundice-puṣṭi.

Ovi 5.119

Original (Marathi): हे विरक्तांचिये दिठी । जैं न्याहाळिजे किरीटी । तैं पांडुरोगाचिये पुष्टी । सारिखें दिसे ॥११९॥ Voice: krishna-to-arjuna (explicit Arjuna-vocative किरीटी anchors the Kṛṣṇa-voice for this stratum)

Word-by-word gloss

Marathi	Meaning
हे	this [viṣaya-sukha]
विरक्तांचिये दिठी	by the viraktas' gaze
जैं न्याहाळिजे	when [it] is scrutinized
किरीटी	O Kirīṭī (Arjuna — diadem-bearer)
तैं	then
पांडुरोगाचिये पुष्टी	the puṣṭi (fattening / fullness) of pāṇḍuroga (jaundice)
सारिखें दिसे	appears as / looks-like

Literal translation

English: When this [viṣaya-sukha] is scrutinized by the gaze of the viraktas, O Kirīṭī, it appears like the puffy-fattening of jaundice.

मराठी (आधुनिक): हे पाहा किरीटी (अर्जुना), विरक्तांच्या दृष्टीने जेव्हा हे विषय-सुख न्याहाळले जाते, तेव्हा ते पांडु-रोगाच्या (कावीळ-व्याधीच्या) पुष्टी (फुगवटा-वाढ) सारखे दिसते.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The puṣṭi (fattening / weight-gain / fullness) of pāṇḍuroga — abnormal-fluid-accumulation registering as gain but being disease-edema	The bhoga-sukha plumping the engaged-self with apparent-fullness — actually the disease-edema of samsāra-engagement	The productive-busyness of the chronically-overcommitted life; the fullness is real, but it is the fullness of edema, not of health
The virakta's medical-gaze (`विरक्तांचिये दिठी ... न्याहाळिजे` — the dispassionate-one's diagnostic-scrutiny)	The trained capacity to distinguish health-fattening from disease-fattening — to read the bhoga-sukha as symptom rather than as benefit	The seasoned-clinician's eye, or the recovered-addict's perception of intoxication, or the veteran's perception of war-glamour — trained perception that does-not-misread the fullness

Metaphor-family: jaundice-and-puffy-fattening (medical-diagnostic image; Jñāneśvar's-add).

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The pāṇḍuroga-puṣṭi image is Ayurvedic-medical, not Nātha-tantric.

Cross-references

Internal: 5.120 (developed-further — the medical-diagnostic of 5.119 grounds the categorical-claim of 5.120 that the bhoga-sukha is sa-ādyanta-chi duḥkha).
Tukaram parallel: none (no specific Tukaram-abhang carries the jaundice-puṣṭi medical-image substantively).
Source citation: BG-5.22 paraphrase (interpretive-add: the medical-diagnostic-rendering of the budhaḥ-condition).

Modern application

The chronically-overcommitted professional's fullness — the calendar packed, the slack channels active, the email continuous. Pāṇḍuroga-puṣṭi: the fullness is real, the fattening is real — and it is the disease-edema of samsāra-engagement, not the health-fullness of a-life-well-lived. The virakta-gaze of 5.119 is the trained perception of this distinction.
The social-media engagement-graph's plumping of the self-image (followers, likes, mentions). The puṣṭi is measurable; the kind of fattening is disease-edema. 5.119 is precisely the diagnostic-frame.
The shopping-cart that fills the home with objects — the fullness of the curated-aesthetic apartment. The disease-edema of consumption-as-meaning; the virakta's-eye reads it as pāṇḍuroga-puṣṭi.

Sādhanā

Today, take one element of your life that you currently experience as fullness / abundance / fruitfulness (the calendar, the home, the social-graph, the bank-account). Spend 60 seconds applying the virakta-gaze: is this fullness the kind that distinguishes health-fattening from disease-fattening? The 5.119 discipline is re-classifying-the-fullness. Health-fullness is sustainable, regenerating, sva-sukha-anchored; disease-fullness is edema, requires continuous-engagement to maintain, sva-sukha-bypassing.

Arc

5.119 has named the medical-diagnostic image; 5.120 will state the cluster's categorical claim — `the bhoga-sukha is, beginning-to-end, duḥkha-itself' — and acknowledge the mūrkha-compulsion limit of the diagnostic.

Ovi 5.120

Original (Marathi): म्हणौनि विषयभोगीं जें सुख । तें साद्यंतचि जाण दुःख । परि काय कीजे मूर्ख । न सेवितां न सरे ॥१२०॥ Voice: krishna-to-arjuna (categorical-thesis-statement of the cluster)

Word-by-word gloss

Marathi	Meaning
म्हणौनि	therefore
विषयभोगीं जें सुख	the sukha [claimed] in viṣaya-bhoga
तें साद्यंतचि जाण दुःख	know-it as sa-ādyanta-chi (with-beginning-and-end itself) duḥkha
परि काय कीजे मूर्ख	but what-can-one-do — the fool —
न सेवितां न सरे	without-engaging he-cannot-bear-it

Literal translation

English: Therefore — the sukha [claimed] in viṣaya-bhoga, know-it as beginning-to-end duḥkha itself. But what is to be done? — the fool cannot bear not-engaging.

मराठी (आधुनिक): म्हणून विषय-भोगांत जे सुख म्हणून मानले जाते, ते आद्यन्त (आरंभापासून शेवटपर्यंत) दुःखच आहे असे जाण. परंतु काय करावे — मूर्खाला सेवल्याशिवाय (विषय-भोग केल्याशिवाय) चालत नाही.

Metaphor-unfold

No extended metaphor in this ovi. (Categorical-thesis statement.)

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: 5.119 (developed-further — medical-diagnostic → categorical-thesis); 5.121 (developed-further — the fool cannot help engaging is grounded by because the bhoga is the fool's medium).
Tukaram parallel: abhang 2744 (destination-shared bhakti-frame — pōṭāsāṭhī khaṭapaṭa anti-name-laziness; the same mūrkha-compulsion in bhakti-register).
Source citation: BG-5.22 direct-paraphrase of duḥkhayonayaḥ eva te, ādyantavantaḥ compressed into a single Marathi-claim.

Modern application

The smoker who knows the cigarette is harmful and cannot bear not-smoking the morning-one. The mūrkha-compulsion in its cleanest contemporary instance: the knowledge does not dissolve the compulsion. 5.120's काय कीजे (what-can-one-do?) is the exact Marathi-rendering of the smoker's resignation.
The compulsive-checker of email / phone / news — knows the checking provides no value, cannot bear not-checking. 5.120 is the precise structure.
The relationship-fight that recurs identical-every-week — both partners know the form, know the resolution, cannot bear not-going-through-it. The mūrkha-compulsion is enacted in real-time.

Sādhanā

Today, identify one mūrkha-compulsion of your own (something you know is duḥkha-yoni and cannot bear not-doing). Don't try to not-do it. Instead, when it next arises, name it: `here is my mūrkha-compulsion'. The 5.120 discipline is naming-the-compulsion-without-fighting-it. The naming-itself begins the slow opening that fighting-the-compulsion never produces.

Arc

5.120 has named the mūrkha-compulsion limit of the diagnostic. 5.121 will ground the compulsion by the medium-bondage image — the fool cannot help engaging because the bhoga is the fool's medium.

Ovi 5.121

Original (Marathi): तें अंतर नेणती बापुडे । म्हणौनि अगत्य सेवणें घडे । सांगैं पूयपंकींचे किडे । काय चिळसी घेती ॥१२१॥ Voice: krishna-to-arjuna (the cluster's most-extreme image, with pity-tone)

Word-by-word gloss

Marathi	Meaning
तें अंतर	the inner-truth / the inside
नेणती	[they] do-not-know
बापुडे	the pitiable-ones
म्हणौनि	therefore
अगत्य सेवणें घडे	engagement happens necessarily
सांगैं	tell-me
पूयपंकींचे किडे	the worms in pus-mud (pūya-panka)
काय चिळसी घेती	do they feel disgust (chiḷasī)?

Literal translation

English: The pitiable-ones do-not-know the inner-truth; therefore the engagement-with-viṣayas happens-necessarily. Tell me — the worms in pus-mud — do they feel disgust?

मराठी (आधुनिक): ते आत-वर्म (अन्तर) जाणत नाहीत, बापडे; म्हणून [त्यांच्याकडून] सेवन (विषय-भोग) अगत्याने (अनिवार्यपणे) घडते. सांगा बरे — पू-चिखलातले किडे — त्यांना [आपल्या माध्यमाची] चीळस येते का?

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Worms in pūya-panka (pus-mud) — their medium is what would be disgusting to an outsider	The self-blind jīva embedded in the samsparśa-jā-bhoga-medium — what looks repugnant from-outside is the constitutive-medium from-inside	The veteran of a toxic-workplace acclimatized to the abusive-norms; what shocks a new-hire is invisible to those embedded
The worm's non-disgust toward its medium	The fool's non-aversion to the duḥkha-yoni — because it is its medium, not because of any cognitive-failure	The acclimatization-mechanism: the medium becomes baseline; non-baseline-conditions become unimaginable

Metaphor-family: pus-mud-worm (Jñāneśvar's most-extreme medium-bondage image — no Sanskrit parallel).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: 5.120 (developed-further — cannot bear not-engaging is grounded as engagement-happens-necessarily-because-medium-is-not-recognized-as-disgusting); 5.122 (developed-further — the worm-image is paired with the frog-and-fish-image to complete the medium-bondage sub-couplet).
Tukaram parallel: none (the pus-worm image does not have a direct Tukaram-parallel in the memory).
Source citation: BG-5.22 paraphrase (image-extension of the duḥkha-yoni through the medium-bondage anthropology).

Modern application

The long-tenured employee in the toxic-workplace whom the new-hire describes as unrecognizable from outside. The worker cannot see the toxicity because they have been embedded in it for years. The pūya-panka-worm image at 5.121 names this precisely: the medium has become baseline.
The family-system embedded in a multi-generational dysfunction — the children grow up not knowing the medium is dysfunction because it is the medium. They feel the anomaly of healthy families (`why is everyone in this house so quiet at dinner?'), not their own medium. The 5.121 anthropology is at family-systems scale.
The platform-engineer immersed for a decade in the attention-economy's mechanics — cannot quite see the attentional-damage being engineered, because the metrics-medium is the medium of judgment. The bāpuḍa-not-knowing is the structural-condition of the system's continuation.

Sādhanā

Today, take 90 seconds to ask: what medium have I been embedded in long enough that I can no longer feel as a medium? (Workplace-style, family-system, political-bubble, app-environment.) The 5.121 discipline is imagined-outsider-perspective: what would a person freshly-arrived in your medium notice that you no longer notice? Do not enact any change; the recognition-of-medium-as-medium is the practice.

Arc

5.121 has grounded the mūrkha-compulsion in medium-bondage; 5.122 will extend the bondage into the aquatic-creature-cannot-leave-water image — the bondage's life-support form.

Ovi 5.122

Original (Marathi): तयां दुःखियां दुःखचि जिव्हार । ते विषयकर्दमींचे दर्दुर । ते भोगजळींचे जळचर । सांडिती केवीं ॥१२२॥ Voice: krishna-to-arjuna (closing of the medium-bondage sub-couplet)

Word-by-word gloss

Marathi	Meaning
तयां दुःखियां	for those duḥkhitas — those-immersed-in-duḥkha
दुःखचि जिव्हार	duḥkha-itself is jīvhāra (life-essence / heart-of-life)
ते	they
विषयकर्दमींचे दर्दुर	the frogs (dardura) in the viṣaya-kardama (viṣaya-mud-mire)
ते भोगजळींचे जळचर	the aquatic-creatures (jaḷa-chara) in the bhoga-water
सांडिती केवीं	how would-they renounce-it?

Literal translation

English: For those duḥkhitas, duḥkha-itself is the life-essence — they are the frogs in the viṣaya-mud-mire, the aquatic-creatures in the bhoga-water; how would they renounce it?

मराठी (आधुनिक): त्या दुःखी जीवांना दुःखच जीवहार (जीवाचे सार) झालेले आहे — ते विषय-कर्दमातले बेडूक आहेत, भोग-जळातले जल-चर आहेत; ते कसे ते सोडतील?

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Frogs in viṣaya-mud-mire (dardura in kardama)	The self-blind jīva for whom the viṣaya-medium is the life-medium	The career-professional whose entire identity / network / income / meaning is in one industry — the industry-medium is the life-medium
Aquatic-creatures in bhoga-water (jaḷa-chara)	The bhoga-medium-bound jīva — water is the life-support, cannot be renounced without dying-of-asphyxiation	The relationship-pattern-bound individual — the form-of-relating is the only known life-medium; renunciation registers as death
The duḥkha-as-jīvhāra (the duḥkha is the life-essence)	The deepest claim: the unliberated live by duḥkha — their entire vitality is hooked to the duḥkha-yoni-engagement	The trauma-bound individual for whom peace is unfamiliar / unbearable — the trauma-engagement is the felt-aliveness; absence of trauma registers as deadness
`सांडिती केवीं' (how would they renounce?) \| The renunciation-question is not a will-question but a biological-impossibility under the medium-bondage condition \|`Just quit' is a category-error for the medium-bound; quitting is dying-of-the-medium-loss

Metaphor-family: mud-frog-water-fish (Jñāneśvar's life-support-bondage image; with 5.121's pus-worms forms the cluster's deepest image-stratum).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: 5.121 (developed-further — pus-worms + mud-frogs + water-fish form the cluster's medium-bondage triplet-image).
Tukaram parallel: abhang 2865 (destination-shared bhakti-frame — jaga-māyā recognition is the medium-transcendence threshold; the saint-stage laṭika-recognition is the bhakti-mode dissolution of the medium-bondage 5.122 diagnoses).
Source citation: BG-5.22 paraphrase (image-grounding of duḥkha-yoni as life-support-medium).

Modern application

The career-professional contemplating an industry-exit who reports `I can't imagine doing anything else'. The 5.122 diagnosis: the industry-medium is the life-medium; the imagination-failure is not a cognitive-limit but a medium-bondage. Exit registers as death-of-the-medium-loss, hence the imagination-block.
The relationship-pattern-bound individual leaving a recurrent-form of relating — the peace of the post-leave period registers as deadness until a new-medium is built. The aquatic-creature out-of-water phase.
The trauma-survivor for whom the trauma-engagement was the felt-aliveness — and whose post-trauma peace registers as deadness until the new-medium of regulated-life is built. The duḥkha-as-jīvhāra phenomenology is exactly the trauma-bonding phenomenology described in contemporary clinical-frames.

Sādhanā

Today, recognize one medium in your current life that, were it removed, would register as life-loss (not mere change). The 5.122 discipline is to name it as a medium: `this is my current life-medium; my felt-aliveness is hooked to it'. The recognition does not require change; it requires the honesty that the medium-bondage is real, and that the question what would I be without this? is, for the medium-bound, a biological not a philosophical question.

Arc

5.121-5.122 have closed the medium-bondage sub-couplet — the deepest image-stratum of the cluster. 5.123 will pivot from refutation to purpose-recovery — and yet, these duḥkha-yoni-bhogas are not without purpose.

Ovi 5.123

Original (Marathi): आणि दुःखयोनि जिया आहाती । तिया निरर्थका तरी नव्हती । जरी विषयांवरी विरक्ती । धरिती जीव ॥१२३॥ Voice: krishna-to-arjuna (soteriological purpose-recovery pivot)

Word-by-word gloss

Marathi	Meaning
आणि	and
दुःखयोनि जिया आहाती	the wombs-of-duḥkha that exist
तिया निरर्थका तरी नव्हती	they would-be-not without-purpose
जरी	if
विषयांवरी विरक्ती	virakti (dispassion) toward the viṣayas
धरिती जीव	[the] jīvas hold

Literal translation

English: And — these wombs-of-duḥkha that exist — they would not be purposeless if by them the jīvas held virakti toward the viṣayas.

मराठी (आधुनिक): आणि या दुःख-योनी अस्तित्वात आहेत त्या निरर्थक नाहीत — जर त्यांच्या योगाने जीव विषयांप्रती विरक्ती धारण करतील तर.

Metaphor-unfold

No extended metaphor in this ovi. (Doctrinal-pivot.)

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: 5.124 (developed-further — purpose-recovery grounded in garbha-vāsa / janma-maraṇa phenomenology).
Tukaram parallel: none (the virāgya-genesis-thesis is more a Sānkhya-Vedānta doctrinal claim than a Vārkarī bhakti-form).
Source citation: BG-5.22 paraphrase + Sānkhyakārikā 1 echo (duḥkha-traya-abhighātāj-jijñāsā — the genesis-of-inquiry from the impact-of-the-triple-suffering).

Modern application

The illness that catalyzes the long-postponed restructuring of priorities. The duḥkha-yoni-of-the-illness is not without purpose if it produces the virāgya-event that the well-life never produced. 5.123 is the precise frame.
The career-burnout that catalyzes the exit-from-an-industry one had been stuck in. Without the duḥkha-yoni of the burnout, the exit-decision was perpetually-deferred; the duḥkha served the virakti-genesis.
The breakup that catalyzes the recognition of an attachment-pattern that years of therapy had not surfaced. The duḥkha-yoni-of-the-breakup not-without-purpose — by it the virakti toward the pattern is born.

Sādhanā

Today, identify one duḥkha you have experienced in the last year that catalyzed a virakti (a turning-away) that nothing-positive could have catalyzed. Spend 60 seconds in the 5.123 acknowledgment: this duḥkha was not without purpose; it produced what no other path would have produced. The discipline is purpose-recovery-without-justification: not the suffering was good, but the suffering was not purposeless — the distinction is precise and important.

Arc

5.123 has named the purpose-recovery thesis; 5.124 will ground it in the phenomenology of garbha-vāsa-sankaṭa and janma-maraṇa-kaṣṭa — without these duḥkhas, who would walk the viśrānti-vāṭa?

Ovi 5.124

Original (Marathi): नातरी गर्भवासादि संकट । कां जन्ममरणींचे कष्ट । हे विसांवेवीण वाट । वाहावी कवणें ॥१२४॥ Voice: krishna-to-arjuna (continuation of purpose-recovery)

Word-by-word gloss

Marathi	Meaning
नातरी	or-else / alternatively
गर्भवासादि संकट	the distress beginning-with garbha-vāsa (womb-residence-suffering)
कां जन्ममरणींचे कष्ट	or the suffering-of janma-maraṇa
हे	these
विसांवेवीण वाट	paths-without-rest (paths on which there-is-no-resting-place)
वाहावी कवणें	by-whom would they be traversed?

Literal translation

English: Or else — the distress beginning-with garbha-vāsa, the suffering of janma-maraṇa — these paths-without-rest — by whom would they be walked [as motivation for liberation]?

मराठी (आधुनिक): नाहीतर — गर्भ-वास (आदी) यांचे संकट, किंवा जन्म-मरणाचे कष्ट — ही विश्रांती-वीण-वाट (विसाव्या-वाचून-वाट) कोणी चालावी?

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The visāmve-vīṇa vāṭa (path-without-resting-place)	The spiritual-discipline-path — long, demanding, with no easy-victories along the way	The path of any deep skill-acquisition / therapeutic-work / discipline-formation — no resting-spots, only the long-traverse
Walking the path (`वाहावी' — to-be-borne / traversed)	Undertaking the discipline at all	Beginning the daily-practice at all — the prior-conditions that produce the motivation-to-begin

Metaphor-family: path-of-no-rest (interpretive-image; not extensively-developed elsewhere in the corpus).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: 5.123 (developed-further — purpose-recovery thesis grounded in concrete garbha-vāsa / janma-maraṇa phenomenology).
Tukaram parallel: none (the garbha-vāsa-sankaṭa trope appears in Vārkarī tradition more generally — e.g., the mortality-warning of 2797 — but not in a substantive-parallel of the purpose-recovery-thesis specifically).
Source citation: BG-5.22 paraphrase + Bhāgavata Purāṇa 3.31 echo (the Kapila-upadeśa on the garbha-stha-jīva's suffering).

Modern application

The mid-life person who undertakes a serious-discipline (yoga / meditation / therapy / sobriety) only after the mortality has become real (a parent's death, a serious diagnosis). 5.124 is the precise structural-claim: without the garbha-vāsa / janma-maraṇa-kind of duḥkha, the visāmve-vīṇa vāṭa would never be undertaken.
The activist who only takes on the long-organizing-work after a direct-experience of the system's-harm. The path-without-rest of the multi-decade-campaign is undertaken on the strength of the prior-duḥkha; no other motivation suffices for the duration.
The recovery-program participant who only sustains the discipline after the bottom-experience that made the deathwise-cost of the addiction concrete. The visāmve-vīṇa vāṭa of the program is enabled by the prior-duḥkha that made it the lesser-painful path.

Sādhanā

Today, identify one visāmve-vīṇa vāṭa (discipline-path) that you are currently walking or considering. Ask: what prior-duḥkha gave me the motivation to walk this path? Without that duḥkha, would I be on this path at all? The 5.124 discipline is recognition-of-the-prior-motivator. The recognition shifts the attitude toward the prior-duḥkha from grievance to enabler.

Arc

5.124 has grounded the purpose-recovery in concrete-phenomenology; 5.125 will complete the purpose-recovery argument by the language-reductio — without the duḥkha-yoni, the very word samsāra would be laṭikā.

Ovi 5.125

Original (Marathi): जरी विषयीं विषयो सांडिजेल । तरी महादोषीं कें वसिजेल । आणि संसारु हा शब्दु नव्हेल । लटिका जगीं ? ॥१२५॥ Voice: krishna-to-arjuna (continuation, language-reductio extension of purpose-recovery)

Word-by-word gloss

Marathi	Meaning
जरी	if
विषयीं विषयो सांडिजेल	the viṣayas are renounced by the viṣayī-jīva
तरी	then
महादोषीं कें वसिजेल	in mahā-doṣas — where would [one] dwell?
आणि	and
संसारु हा शब्दु	this very word samsāra
नव्हेल । लटिका जगीं	would-it-not-be a laṭikā (empty / false utterance) in the world?

Literal translation

English: [Indeed:] if the viṣayas were renounced by the viṣayī, then where would one dwell in mahā-doṣas? — and the very word samsāra — would it not become a laṭikā (empty utterance) in the world?

मराठी (आधुनिक): जर विषयी-जीवाकडून विषयांचे सांडणे (परित्याग) झाले, तर महा-दोषांत कोण-कुठे वसेल? आणि `संसार' हा शब्द लटिका (पोकळ / निरर्थक) नाही का होणार जगात?

Metaphor-unfold

No extended metaphor in this ovi. (Doctrinal-pivot: language-reductio argument.)

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: 5.124 (developed-further — the purpose-recovery's third stratum: the language-presupposition argument); 5.126 (developed-further — the language-reductio leads into the avidyā-jāta-nāthilem doctrinal-formulation).
Tukaram parallel: none.
Source citation: BG-5.22 paraphrase (interpretive-add: the language-presupposition defense of the duḥkha-yoni-realism).

Modern application

The activist who demands the structural-injustice be addressed and resists sanitizing-language that would make it disappear (renaming layoffs as right-sizing'; renaming famine asfood insecurity'). 5.125's defense — the operational-vocabulary of the dharmic-world — parallels this: if the duḥkha-yoni-language goes, the recognition goes with it.
The therapist who refuses the client's premature-positive-reframe of an abusive-history because the vocabulary of the harm is itself diagnostically-necessary. 5.125's structure: the naming preserves the recognition.
The historian who resists the soft-language for atrocity (the unfortunate events, the displacement) because the soft-language empties the operational-meaning. The 5.125 laṭikā-jagīm concern is exactly this.

Sādhanā

Today, listen for one language-softening in your own speech that empties a recognition you need. (The job is just *not the best fit'* for what is a serious-mismatch;we're just taking some space' for what is a separation; `the relationship is complicated' for what is a serious-problem.) Spend 60 seconds saying the harder, more-operational word once. The 5.125 discipline is language-anti-emptying; the recognition follows the vocabulary.

Arc

5.125 has completed the purpose-recovery by the language-reductio. 5.126 will close the third-stratum with the highest-philosophical-claim — the avidyā-jāta-nāthilem / adhyāsa-formulation.

Ovi 5.126

Original (Marathi): म्हणौनि अविद्याजात नाथिलें । तें तिहींचि साच दाविलें । जिहीं सुखबुद्धी घेतलें । विषयदुःख ॥१२६॥ Voice: krishna-to-arjuna (cluster's high-doctrinal-formulation closing the purpose-recovery section)

Word-by-word gloss

Marathi	Meaning
म्हणौनि	therefore
अविद्याजात नाथिलें	the avidyā-jāta-nāthilem — the avidyā-born non-being (Marathi nāthilem — that-which-is-not, gloss of Sanskrit asat / mithyā)
तें तिहींचि साच दाविलें	is shown-as-real only-by-those
जिहीं सुखबुद्धी घेतलें	by-whom — with sukha-buddhi — has-been-taken-up
विषयदुःख	the viṣaya-duḥkha

Literal translation

English: Therefore — the avidyā-born non-being is shown-as-real only by those who have taken up the viṣaya-duḥkha with sukha-buddhi.

मराठी (आधुनिक): म्हणून अविद्या-जन्य `नाथिलें' (अस्तित्वहीन / असत्) तेच जणू सत्य भासविले जाते, तेव्हाच — ज्यांनी सुख-बुद्धीने विषय-दुःख स्वीकारले आहे, त्यांच्याकडून.

Metaphor-unfold

No extended metaphor in this ovi. (Highest-doctrinal-formulation.)

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: 5.125 (developed-further — the language-reductio of 5.125 has now been grounded in the ontological-formulation of 5.126).
Tukaram parallel: abhang 2865 (destination-shared bhakti-frame — jaga-māyā / laṭika-laṭika is the bhakti-mode rendering of the avidyā-jāta-nāthilem).
Source citation: BG-5.22 paraphrase + Brahma Sūtra Bhāṣya 1.1.1-adhyāsa echo (Śankara's adhyāsa-bhāṣya: avidyā as the structural mis-attribution-of-real-to-non-real; anyatra anyathā avabhāsa — appearance-of-X-as-Y-elsewhere).

Modern application

The whole marketing-economy is the institutionalization of the sukha-buddhi-taking-up-of-viṣaya-duḥkha: the marketing-machine manufactures the sukha-buddhi by which the avidyā-jāta-nāthilem of the product / service / experience is shown-as-real. The product's sukha-content is zero until the sukha-buddhi is engineered; the engineering-of-the-sukha-buddhi is the showing-as-real of the avidyā-jāta-nāthilem. 5.126 is the precise ontology of consumer-marketing.
The aesthetic / lifestyle / wellness genre. The lifestyle is avidyā-jāta-nāthilem — it is shown-as-real by the photographer / curator / model / aspirant bringing the sukha-buddhi to it; without the sukha-buddhi the lifestyle is a configuration of objects, not a real-mode-of-being.
The political / partisan affect. The partisan-affect-as-meaning is shown-as-real by the participant's sukha-buddhi (the us-vs-them sukha); take away the sukha-buddhi and the partisan-affect-as-meaning collapses to its operational-content. 5.126's ontology applies precisely.

Sādhanā

Today, choose one avidyā-jāta-nāthilem you currently treat as real (a brand-aspiration, a lifestyle-image, a partisan-affect, a status-marker). Spend 90 seconds investigating: what part of this is the entity-itself, and what part is shown-as-real by my sukha-buddhi-bringing-to-it? The 5.126 discipline is adhyāsa-disaggregation: separate the entity from the projected-sukha-buddhi. Most often, the entity, freed of the projection, reveals as a configuration of operational-parts — not a real-being-of-its-own.

Arc

5.126 has closed the purpose-recovery section with the cluster's highest-philosophical-formulation. 5.127 will pivot to the cluster's parenetic-closure — the direct-imperative to Arjuna.

Ovi 5.127

Original (Marathi): या कारणें गा सुभटा । हा विचारितां विषय वोखटा । तूं झणें कहीं या वाटा । विसरोनि जाशी ॥१२७॥ Voice: krishna-to-arjuna (explicit Arjuna-vocative सुभटा; cluster's parenetic-closure)

Word-by-word gloss

Marathi	Meaning
या कारणें	for-this-reason
गा सुभटा	O subhaṭa (fine-warrior, Arjuna)
हा विचारितां विषय वोखटा	on-consideration the viṣaya is vokhaṭā (foul / bad-tasting / repugnant)
तूं	you
झणें कहीं	be-careful-lest, ever (Marathi imperative-of-vigilance)
या वाटा	onto-this-path
विसरोनि जाशी	go forgetfully / by-forgetting

Literal translation

English: For this reason, O fine-warrior — on consideration the viṣaya is foul; be careful, lest ever, by forgetting, you stray onto this path.

मराठी (आधुनिक): या कारणे, हे सुभटा (अर्जुना), विचाराने पाहिले तर विषय वोखटा (नीच / दुष्ट) आहे; तू झणी (सावध-रहा) कधीही या वाटेला विसरून (विसरून-जाऊन) जाऊ नकोस.

Metaphor-unfold

No extended metaphor in this ovi. (Parenetic-imperative, anchored by the vāṭa — path — image which is implicit through the visaroni-jāśī.)

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: 5.110 (developed-further — the cluster's bracketing-architecture: 5.110's self-not-seen opens; 5.127's lest-by-forgetting-you-stray closes; both are faces of the self-remembrance axis).
Tukaram parallel: none (the parenetic-imperative form is structural rather than substantively-paralleled in Tukaram).
Source citation: BG-5.22 paraphrase (interpretive-rendering of the BG-5.22 kaunteya vocative into the direct-warning-to-Arjuna register).

Modern application

The professional who has just-finished a serious-recovery from over-work / burn-out / a toxic-relationship. The 5.127 imperative is precisely-addressed: be-careful-lest by-forgetting (forgetting the recovery's-cost, the duḥkha-yoni-recognition) you stray onto the same path. The post-recovery vigilance is the 5.127 discipline.
The recovering-addict in early-sobriety. The 5.127 झणें ... विसरोनि जाशी (be-careful-lest by-forgetting you go) is the daily-text of the early-recovery-program. Forgetting is the relapse-mechanism.
The student-of-meditation / yoga / discipline post-retreat. The integration-period is when visaroni (forgetfulness) operates — slowly, by daily-erosion. 5.127 is the post-retreat discipline.

Sādhanā

Today, identify one path you have-just-stopped-walking after considerable cost. Spend 60 seconds setting a vigilance-marker: a specific situation / mood / time-of-day in which the forgetting is most-likely to operate, and what you will do in that situation when it arises. The 5.127 discipline is pre-emptive-vigilance-against-forgetting, not active-resistance-to-temptation. The forgetting comes first; the straying-on-the-path is consequence.

Arc

5.127 has closed the cluster's parenetic-imperative; 5.128 will close the cluster with the frame-image — the virakta-puruṣa rejects the viṣayas as poison (mirror to 5.115's poison-named-honey), grounded in the niraśā state.

Ovi 5.128

Original (Marathi): पैं यातें विरक्त पुरुष । त्यजिती कां जैसें विष । निराशा तयां दुःख । दाविलें नावडे ॥१२८॥ Voice: krishna-to-arjuna (cluster-closure)

Word-by-word gloss

Marathi	Meaning
पैं	indeed / look
यातें	this [viṣaya]
विरक्त पुरुष	the virakta-puruṣa (dispassionate-one)
त्यजिती	renounces / rejects
कां जैसें विष	just-as poison
निराशा	to the niraśā (without-craving) — or a niraśā one
तयां	to them
दुःख दाविलें नावडे	the shown-duḥkha (the duḥkha-displayed-as-attractive) does-not-please

Literal translation

English: Indeed — the virakta-puruṣa rejects this [viṣaya] just as one rejects poison. To one of niraśā (no-craving), the displayed-duḥkha does-not-appeal.

मराठी (आधुनिक): पाहा — विरक्त-पुरुष या [विषयाला] विषाप्रमाणे त्याग करतो; निराशा (अपेक्षा-रहित) [मनःस्थितीच्या] त्यांना दाखविलेले [आकर्षक रूपात] दुःख आवडत नाही.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The virakta-puruṣa rejecting the viṣaya as one rejects poison (`त्यजिती कां जैसें विष`)	The budhaḥ of BG-5.22 — the wise-one who does-not-revel — operationalized as one who categorically rejects on recognition of poison-content	The recovered-addict who is not-tempted by the substance because the poison-recognition is now baseline; not white-knuckled resistance, but categorical-non-attraction
The displayed-duḥkha-does-not-appeal (`दाविलें नावडे`) to the niraśā	The duḥkha-as-bait is only attractive to the one with the craving; without the craving the bait does not register as bait	The free-trial-offer that does-not-attract you because you don't need the product — the displayed-sukha that does-not-register as sukha when the internal-condition (niraśā) is in place

Metaphor-family: poison-rejection (mirror to 5.115's poison-named-honey; the cluster's frame-image-pair-closure).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: 5.115 (parallel-image — same object — poison-tuber / viṣa — viewed in opposite-recognition states; 5.115's poison-misnamed-honey by the ignorant and 5.128's poison-rejected-as-poison by the virakta are the cluster's frame-image-pair).
Tukaram parallel: abhang 2730 (destination-shared bhakti-frame — vikhaḷa-extreme-humility / niraśā in bhakti-prayer-form); abhang 2742 (destination-shared bhakti-frame — yātī-hīna mati-hīna karma-hīna refuge-prayer, the canonical Vārkarī niraśā-state).
Source citation: BG-5.22 direct-paraphrase of न तेषु रमते बुधः (the wise does-not-revel) — operationalized via the niraśā-condition and the poison-rejection image.

Modern application

The long-recovered addict who is not-tempted at the company-party where the substance is present. The displayed-sukha (the substance, the social-context, the available-occasion) does-not-register as sukha for them because the internal-condition (the niraśā) is in place. 5.128 is the precise phenomenology of the post-craving-attraction-extinction.
The senior-engineer who is not-tempted by the latest start-up's offer (high-pay, equity, hype) because the niraśā for that whole-category-of-engagement has been established. The dāvilem is real, the displayed-sukha is real; it na āvaḍe — does not appeal — because the internal-condition has changed.
The former-partisan no longer pulled-by the partisan-affect — the rally, the headline, the dunk — registers as content but does-not-attract the participation. The displayed-sukha of the partisan-engagement is intact; the niraśā makes it not-attractive. 5.128's phenomenology is precise.

Sādhanā

Today, identify one displayed-sukha in your environment that already does-not-appeal to you — a category of attraction that you have already moved beyond (some former hobby, some former social-scene, some former content-genre). Spend 60 seconds noticing the na āvaḍe phenomenology: this displayed-sukha does-not-attract — not by resistance, by no-pull. The 5.128 discipline is recognizing-where-niraśā-already-operates — not to force niraśā where it does not yet operate, but to confirm the recognizable-form of niraśā where it does. The recognized-form, once seen, becomes the target-feel for areas where the craving still operates.

Arc

5.128 closes the cluster. The cluster brackets itself at the 5.110 / 5.127 self-seeing/forgetting axis and at the 5.115 / 5.128 poison-mis-named / poison-rejected frame-image. BG-5.23 (cluster 0205) will operationalize the niraśā of 5.128 into the kāma-krodha-vega-sahane — the practice by which the virakta withstands the urge (vega) of kāma and krodha. The 5.128 niraśā is the internal-condition; 5.23 will name the operational-discipline.

Cluster summary

Core teaching. Contact-born enjoyments (samsparśa-jā-bhogas) are wombs of suffering — temporally-finite (आद्यन्तवन्तः) and ontologically avidyā-jāta-nāthilem (avidyā-born non-being). Their appearance-as-sukha depends on the sukha-buddhi of an engager who has not seen the self (आपणपें नाहीं देखिलें). The cluster works through three argument-strata: (i) cognitive-diagnosis of the self-blind class (5.110-5.112: pauper-husk, mirage-deer, sva-sukha-as-kharāṭā); (ii) temporal-and-naming-and-fatal-context-and-medium-bondage refutation of the viṣaya-sukha-claim itself (5.113-5.122: lightning-flash, cloud-shadow, poison-as-honey, Mars-as-Mangaḷa, snake-shade, fish-and-bait, jaundice-puṣṭi, pus-worms, frog-and-fish-of-the-medium); (iii) soteriological purpose-recovery (5.123-5.126: duḥkha-yoni catalyzes virakti; without it the visāmve-vīṇa vāṭa would never be walked; the very word samsāra would be laṭikā; the avidyā-jāta-nāthilem is shown-as-real only by the sukha-buddhi-of-the-engager — adhyāsa-formulation). Closing parenesis (5.127-5.128: subhaṭa, lest-by-forgetting-you-stray; the virakta rejects as poison; to the niraśā, the displayed-duḥkha does-not-appeal).

Theme tags. samsparsha-ja-bhogas-as-duhkha-yoni, self-blindness-as-pre-condition-for-visaya-attraction, adyantavat-temporal-finiteness-refutation, naming-error-thesis-visa-as-mahura, fatal-bait-context-snake-shade-fish-and-hook, medium-bondage-pus-worms-frog-fish, virakta-as-medical-diagnostician-pandurogha-pushti, duhkha-yoni-utility-soteriological-recovery, avidya-jata-nathilen-adhyasa-doctrine, niraśā-as-condition-of-na-ramate-budhah.

Extended metaphor. Yes — the cluster is exceptionally metaphor-dense (eleven distinct images across 19 ovis): pauper-and-husk (5.110); mirage-water-deer (5.111); lightning-and-light (5.113); cloud-shadow-and-architecture (5.114); poison-named-sweet (5.115); Mars-called-auspicious / Rohiṇī-called-watery (5.116); snake-hood-shade-for-mouse (5.117); fish-and-bait (5.118); jaundice-and-puffy-fattening (5.119); pus-mud-worm (5.121); mud-frog-water-fish (5.122); poison-rejection (5.128 — mirroring 5.115's poison-named-sweet as the cluster's frame-image-pair). The metaphor-density is itself diagnostic: Jñāneśvar's pedagogical-pattern is positive-thesis = single canonical image; negative-refutation = image-cascade.

Chapter arc position. Cluster 0204 is the negative-counterpart of cluster 0203 (BG-5.21) and the doctrinal-bridge into cluster 0205 (BG-5.23, kāma-krodha-vega-sahane). The 0203/0204 pair is the brahma-sukha vs. samsparśa-duḥkha contrast-couplet; the 0204/0205 pair will be the diagnosis + practice couplet for the BG-5.22-23 doctrinal block. The cluster's unusual-length (19 ovis for one śloka) and eleven-image cascade together mark this as one of the corpus's most-extended negative-refutation blocks in chapter-5.

Connects to next sloka. 5.128's virakta-puruṣa rejects-as-poison and the niraśā state hand off directly to BG-5.23 (cluster 0205), which will name the operational practice (काम-क्रोध-वेग-सहने) by which the virakta withstands the vega of kāma and krodha. The 5.128 niraśā is the internal-condition under which the vega-sahane of 5.23 is possible; without niraśā, the kāma-vega is irresistible — with niraśā, the displayed-duḥkha does-not-appeal, and the vega has nothing to grab onto. The cluster-pair 0204 + 0205 completes the BG-5.22-23 samsparśa-jā-bhoga / kāma-krodha-vega-sahane doctrinal couplet.