Cluster 0205 — BG-5.23

BG-5.23

Sanskrit: शक्नोतीहैव यः सोढुं प्राक्षरीरविमोक्षणात् । कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥२३॥

Literal English: He who is able, here on earth itself, before the body's release, to bear the impulse arising from kāma and krodha — he is a yukta (yogin), he is a happy man.

Cluster orientation

After cluster 0204 (BG-5.22) named viṣaya-bhoga as duḥkha-yoni (the source-of-duḥkha) and walked the reader through the canonical viṣaya-as-poison-honey image-cascade, BG-5.23 turns the gaze to the positive-pole: the one who can endure the kāma-krodha-impulse before the body's release is the yukta-sukhī (the integrated happy-one).

Jñāneśvar's reading-move is decisive: he inverts the Sanskrit's operational-prescription. The Sanskrit names a householder's struggle-criterion — can you endure the impulse? Jñāneśvar at 5.129 reads it as a jñānin's already-walked-through-the-gate state-description — for such a one, there is not even rumor of kāma-krodha; the body-cognition is already svavaśa. The Sanskrit names the operational struggler; Jñāneśvar reads it as the post-struggle integrated state. Same verse, opposite phase.

From 5.130 onward the cluster pivots into BG-5.24 territory before BG-5.24 arrives in the Sanskrit — Jñāneśvar pre-states the antaḥ-sukha clause (अंतरीं सुख । एक आथि — one inner-sukha alone exists) and then unfolds it across five ovis as an extended bhoktr-bhogya merger metaphor:

The inner-sukha is NOT enjoyed bird-tasting-fruit style — the bhoktr-pana (enjoyer-condition) itself is forgotten (5.131; the Muṇḍaka 3.1.1 dvi-suparṇa image is invoked precisely to be EXCEEDED).
An avasthā arises within the bhoga that pushes-away the ahankāra-veil (5.132).
The embrace becomes self-enwrapping — water in water, no separateness visible (5.133).
Wind disappears in ākāśa — only sukha-itself remains in svarūpa (5.134).
The cluster's closing question: if duality is gone, who is the sākṣī? (5.135) — Yājñavalkya's Bṛhadāraṇyaka 2.4.14 tat kena kam paśyet in Marathi.

The cluster does not answer the witness-question; the answer arrives at 5.136 (cluster 0206's opening) — they have arrived at the signal-itself by nature, ātmārāma — and at BG-5.24's Sanskrit brahma-bhūta-adhigacchati (he attains brahma-nirvāṇa having BECOME Brahman). The 0205+0206 pair is one continuous argument split by the Sakhare cluster-boundary; the 5.135/5.136 question-answer joint is the interpretive-seam the reader must hold across the boundary.

Note on the stage-thread: the karma-yoga-arc (position-4 jnana-yoga-emergence) is NOT tagged in this cluster. By BG-5.23 the chapter has moved past the emergence-frame into the jñānin's lived-state itself. The thread's grammar (emergence) no longer fits the doctrinal-phase.

Ovi 5.129

Original (Marathi): ज्ञानियांच्या हन ठायीं । याची मातुही कीर नाहीं । देहीं देहभावो जिहीं । स्ववश केले ॥१२९॥

Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
ज्ञानियांच्या	of-the-jñānins
हन	indeed / verily
ठायीं	in-the-place / at-the-locus
याची	of-this (i.e., of kāma-krodha)
मातुही	even-rumor / even-mother-talk (mātuhī — not-even-a-trace-of-news)
कीर नाहीं	indeed not / verily-not
देहीं	in-the-body
देहभावो	body-cognition / dehabhāva
जिहीं	by-whom (those who)
स्ववश केले	made self-mastered (svavaśa)

Literal translation

English: In the very-place of the jñānins, there is not even a rumor of this [kāma-krodha-impulse] — they are those who have made the body-cognition itself self-mastered (svavaśa) within the body.

मराठी (आधुनिक): ज्ञान्यांच्या ठिकाणी या (काम-क्रोधाच्या) वेगाची अगदी अफवाही (मातुही — सूचनासुद्धा) नसते — ज्यांनी देहामध्ये देहभावच स्ववश (आपल्या ताब्यात) केला आहे, असे ते ज्ञानी असतात.

Metaphor-unfold

No extended metaphor in this ovi. The construction is doctrinal: a negative-claim (मातुही कीर नाहीं — not-even-rumor) plus a state-descriptor (स्ववश केले देहभावो — body-cognition self-mastered). The मातुही (even-rumor / mātuhī) is a Marathi colloquialism for not-even-a-whisper-of-news — load-bearing, but a phrase-level usage, not a developed image.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The स्ववश देहभावो (body-cognition self-mastered) could in principle echo the Nāth-yogic piṇḍa-jñāna (body-as-microcosm-mastered-via-cakra-ascent), but the textual evidence here is bhakti-Vedānta — deha-bhāva is the cognitive-attachment-to-body, classical karma-samnyāsa-yoga vocabulary, not the Nāth-tantric piṇḍa-pratyāhāra. The Nāth-tantric deha register opens in adhyāya 6.

Cross-references

Internal: developed-further → 5.130 (the positive-content of the post-impulse state — antarī sukha eka āthi); parallel-image to 2.348 (cluster 0092's svavaśa indriya end-state for the chapter-2 sthitaprajña; the chapter-2 sthitaprajña-vocabulary recurs in chapter-5's jñānin-vocabulary).
Tukaram parallel: abhang 2922 — samchita-prārabdha-kriyamāṇa all-became-Nārāyaṇa; jarā-maraṇa-no-bondage — the bhakti-key counterpart: not suppression of impulse but non-arising of impulse because the addressee has become the Lord. The Jñāneśvar (jñāna-key) and Tukaram (bhakti-key) versions converge on the same dissolution-of-the-struggle-by-dissolution-of-the-struggler claim.
Source citation: BG-5.23 direct-paraphrase, read inversely — Sanskrit's soḍhum (to-endure) becomes Marathi's mātuhī kīra nāhīm (not-even-rumor). The Sanskrit names the operational struggler; Jñāneśvar names the post-struggle state. Same verse, opposite phase.

Modern application

The long-time practitioner who notices, on a holiday evening with all the conditions for an old self-pity-spiral present, that the spiral did not start. 5.129's diagnostic is that the spiral-of-self-pity not-starting is not suppression-of-the-spiral but a not-even-rumor state — the occasion still exists but the recipient-of-the-occasion (the dehabhāva that takes-the-pull-personally) has become svavaśa. The reader who is in this state is being given the language for what they have walked through.
The therapist or teacher who has been working with a difficult client/student-population for fifteen years and notices that they no longer have the defensive-reactions they once had — not because they have stoically suppressed them but because the cognitive-mode that hosted those reactions has retired. 5.129 names this category-vacation: it is not enduring but not-arising. The Sanskrit BG-5.23 names the yukta-sukhī; this is a chapter-5 description of someone the BG calls yukta but who does NOT experience themselves as enduring anything.
The reader who, in candid honesty with themselves, recognizes that they are NOT yet at this state — that the impulse still arrives, that the endurance is still operational, that svavaśa-deha-bhāva names a state they have heard-of-but-not-walked-into. 5.129's gift to this reader is honest demarcation: the verse names one possible relation to BG-5.23 (the not-arising); the reader's own relation may be the enduring phase. The ovi makes the gap visible, which is itself the beginning of the work.

Sādhanā

Today, identify ONE impulse-domain (anger, comparison, craving, anxiety) where over the last five years the intensity-of-arising has noticeably decreased. Sit with it for three minutes and ask: is the decrease a result of more-effective enduring (Sanskrit BG-5.23 mode), or has the impulse begun to fail-to-arise in some categories (Jñāneśvar 5.129 mode)? The diagnostic is whether the occasion-of-impulse now finds less to push-against on the inside. No conclusion required. The honest diagnostic is the practice.

Arc

5.129 inverts BG-5.23 from operational-prescription to state-description (no rumor of kāma-krodha in the jñānin); 5.130 supplies the positive-content of the state — one inner-sukha alone exists — and launches the cluster's central image-sequence.

Ovi 5.130

Original (Marathi): जयांतें बाह्याची भाष । नेणिजेचि निःशेष । अंतरीं सुख । एक आथि ॥१३०॥

Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
जयांतें	for-whom
बाह्याची भाष	the language of-the-outer (bāhya-bhāṣā)
नेणिजेचि	is not-known at-all
निःशेष	utterly / without-residue
अंतरीं	within / in-the-interior
सुख	sukha
एक आथि	one alone exists

Literal translation

English: For whom the language of the outer [world] is not known utterly, without-residue — within, one sukha alone exists.

मराठी (आधुनिक): ज्यांना बाह्य (विषयांचा / बाहेरच्या जगाचा) व्यवहार-शब्द पूर्णपणे, अवशिष्ट न ठेवता, माहीतच नसतो — त्यांच्या अंतःकरणात केवळ एकच (परम) सुख असते.

Metaphor-unfold

No extended metaphor in this ovi. The construction is direct doctrinal-statement: a negative-clause (बाह्याची भाष नेणिजेचि निःशेष — the outer-language is not-known utterly) plus a positive-clause (अंतरीं सुख एक आथि — within, one sukha alone exists). The भाष (bhāṣā — language / speech-register / conventional-mode) is load-bearing: not just the outer world is unknown, but the conventional-language-by-which-the-outer-is-named-and-handled is unknown. The state is not avoidance of the outer but the outer's grammatical-handle has been laid down.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The antarī sukha (inner-sukha) is the classical Vedānta-bhakti antaḥ-sukha (about to be named at BG-5.24's अन्तःसुखो), not the Nāth-tantric antar-laya (inner-dissolution-at-the-brahmarandhra). Present:false.

Cross-references

Internal: developed-further → 5.131 (the inner-sukha disqualified from the bird-tasting-fruit mode of enjoyment).
Tukaram parallel: none direct for this ovi alone; the cluster's nearest Tukaram resonance lands at 5.132 (abhang 2474) and 5.135 (abhang 2917).
Source citation: BG-5.24 foreshadow — Sanskrit यो ऽन्तःसुखो ऽन्तरारामस्तथान्तर्ज्योतिरेव यः (he whose joy is within, whose delight is within, whose light too is within) — 5.130's अंतरीं सुख एक आथि is the Marathi pre-statement of BG-5.24's antaḥ-sukha clause, before the Sanskrit BG-5.24 itself arrives at cluster 0206. The cluster-boundary at Sakhare splits a continuous argument; 5.130 is inside the BG-5.24 territory doctrinally though inside the BG-5.23 cluster editorially.

Modern application

The reader whose phone has been off for three days at a retreat and who notices, on returning to the world, that the language-of-news / language-of-status / language-of-comparison has become slightly foreign-to-the-tongue — they can speak it but cannot quite enter it the way they used to. 5.130's बाह्याची भाष नेणिजेचि (the outer-language is not-known) names the foreigning-of-the-conventional-grammar that comes with sustained inner-rest. The reader is being given the doctrinal-frame for the experience.
The seasoned householder-practitioner who can transact in the outer-language fluently (paying bills, attending meetings, navigating family politics) but reports that internally they are no longer located in the outer-grammar — there is an interior position that the outer-language does not reach. 5.130 distinguishes the transactional-availability of the outer-language from its epistemic-finality. The state named is not retreat from the outer but non-coincidence with the outer's self-description.
The reader who is troubled because they no longer find the categories of their professional / social world meaningful, and is afraid they are dissociating or burning out. 5.130 names this experience positively: the non-knowing of the outer-language utterly, without residue is a possible marker of the inner-sukha having taken the seat — not a pathology. The diagnostic is whether the antarī sukha eka āthi is present alongside the bāhya-bhāṣa-non-knowing. Without the inner-sukha, the symptom may be alienation; with it, the symptom may be 5.130's state.

Sādhanā

Today, choose one outer-world category you have used routinely (career-progress, social-comparison, news-cycle-engagement, status-of-acquaintances). For five minutes, sit and try to enter that category fully — bring up its full felt-language, its grammar, its weights and standings. Notice: how available is the category, as a felt mode, today? Is it still the first-language, or has it become a second-language? The diagnostic is 5.130's बाह्याची भाष नेणिजेचि निःशेष — the grammatical-handle of the outer-domain. No correction-attempt. Just the noticing.

Arc

5.130 names the antarī sukha eka āthi clause and pre-stages BG-5.24's antaḥ-sukha; 5.131 immediately raises the methodological-problem of how this inner-sukha is enjoyed, and disqualifies the obvious bird-tasting-fruit model.

Ovi 5.131

Original (Marathi): परि तें वेगळेपणें भोगिजे । जैसें पक्षियें फळ चुंबिजे । तैसें नव्हे तेथ विसरिजे । भोगितेपणही ॥१३१॥

Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
परि	but
तें	that (the inner-sukha)
वेगळेपणें	in-separateness / as-distinct
भोगिजे	is enjoyed
जैसें	just-as
पक्षियें	by-the-bird
फळ	fruit
चुंबिजे	is pecked / is-tasted (kissed-with-the-beak)
तैसें नव्हे	not-so / not-in-that-way
तेथ	there [in the inner-sukha]
विसरिजे	is-forgotten
भोगितेपणही	even the enjoyer-condition (bhoktr-pana)

Literal translation

English: But that [inner-sukha] is not enjoyed separately — as the bird pecks the fruit; not in that way. There [in the inner-sukha], even the enjoyer-condition itself is forgotten.

मराठी (आधुनिक): परंतु ते (अंतर्सुख) पक्षी जसे फळ चुंबून-चाखून भोगतो तसे (वेगळेपणाने — स्वतः वेगळा राहून) भोगले जात नाही; तिथे तर भोक्तेपणच (मीच भोक्ता आहे ही जाणीवच) विसरली जाते.

Metaphor-unfold

Metaphor-family: bird-tasting-fruit — invoked precisely to be DISqualified as a model. This is a Muṇḍaka 3.1.1 dvi-suparṇa echo deployed as negative-example.

Literal image	Philosophical referent	Modern equivalent
The bird pecks (कुंबिजे — tasted-with-the-beak) the fruit; the bird remains-the-bird, the fruit remains-the-fruit; the enjoyment sits in the bird's tasting-act, with the bird-and-fruit boundary intact	The default-model of bhoga: a bhoktr (enjoyer) takes-in a bhogya (enjoyed-object); the two remain ontologically-distinct; the enjoyment-event is the bhoktr's event-of-having-tasted-the-bhogya. Jñāneśvar's claim at 5.131: this model is WRONG for the antarī sukha of BG-5.23/5.24	The connoisseur sipping a fine wine and reporting their pleasure to a friend — wine remains wine, sipper remains sipper, the pleasure is the report-able relation between them. The reader is invited to recognize that this is not what BG-5.24's antaḥ-sukha is like — the inner-sukha is NOT reportable-this-way, because the reporter-position is exactly what dissolves

Image-direction note: The Muṇḍaka 3.1.1 dvi-suparṇa (two-bird) image is one of the canonical Upaniṣadic illustrations of jīva and Īśvara on the same tree (the body) — one bird eating, the other watching. Jñāneśvar's pedagogical-move here is striking: he USES this canonical image to exceed it. The Muṇḍaka bird-eating-fruit is a bheda-model; the BG-5.24 antaḥ-sukha is a bhoktr-pana-vismarana (forgetting-of-the-enjoyer-condition) — not the eating-bird, not even the watching-bird, but a state where the bhoktr-pana itself has been laid down. The dvi-suparṇa is a stepping-stone toward the BG-5.24 state, not its picture.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The bird-fruit imagery is classical-Upaniṣadic (Muṇḍaka 3.1.1) deployed as foil. Not Nāth-tantric.

Cross-references

Internal: developed-further → 5.132 (mechanism: an avasthā arises in the bhoga that pushes-away the ahankāra-veil); parallel-image to cluster 0089's 2.336 (the chapter-2 water-into-water samarasa — same end-state, different image-key).
Tukaram parallel: none direct for this ovi alone.
Source citation: Muṇḍaka Upaniṣad 3.1.1 echo (the dvi-suparṇa bird-fruit-watching image disqualified at 5.131 as model). Jñāneśvar's interpretive-pedagogy: the Upaniṣadic image is invoked precisely to be exceeded.

Modern application

The reader who has been pursuing experiences of inner peace and finds, after years of effort, that the pursuit itself is what keeps the peace at arm's length — the one-who-is-pursuing is the bird, the peace is the fruit, and the pursuit-structure has been its own obstacle. 5.131 names this directly: the inner-sukha is not the kind of thing a separate enjoyer can take-in; the bird-tasting-fruit model is categorically wrong. The reader's frustration with their own seeking is being given the right doctrinal-frame.
The contemplative who can describe their meditative experiences in beautiful detail (the colors, the textures, the openings) and is privately troubled that the descriptions feel oddly external to what they actually went through. 5.131's diagnostic: the describable dimension of the experience is the bird-and-fruit dimension; the non-describable dimension is the bhoktr-pana-vismarana — and the troubling-external-feel of the descriptions is because they are accurate to the bird-and-fruit aspect and inaccurate to the deeper aspect. The trouble is honest; the ovi names what it is tracking.
The reader who has noticed that the moments of grace in their life were precisely the moments when the self-narrating-the-grace was missing — and that the re-narration afterward never quite captures it. 5.131 makes this structural: the inner-sukha forgets the enjoyer-condition; what remains after is a trace that cannot be re-entered through the enjoyer-position. The reader's experience of something received-and-then-receded is the texture of the bhoktr-pana-vismarana in retrospect.

Sādhanā

Today, recall ONE moment in your life of unmistakable peace, beauty, or completeness — a moment that you knew, while in it, was of-a-different-order. Sit with it for three minutes and ask: in that moment, where was the I-who-was-having-the-experience? Not as a meditation-instruction. Just as a memory-investigation. The diagnostic-question 5.131 raises: was the I-position fully-located, partially-located, or quietly-missing in that moment? The answer is the texture of bhogite-pana visarije (the enjoyer-condition forgotten) in your own remembered experience.

Arc

5.131 disqualifies the bird-fruit model and announces bhoktr-pana-vismarana; 5.132 supplies the mechanism — within the bhoga, an avasthā arises that pushes-away the ahankāra-veil.

Ovi 5.132

Original (Marathi): भोगीं अवस्था एकी उठी । ते अहंकाराचा अंचळु लोटी । मग सुखेंसि घे आंटी । गाढेपणें ॥१३२॥

Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
भोगीं	within-the-bhoga
अवस्था एकी	one avasthā / a certain state
उठी	arises
ते	that [avasthā]
अहंकाराचा	of-the-ahankāra
अंचळु	the veil / the upper-cloth (āñcala)
लोटी	pushes-away / casts-off
मग	then
सुखेंसि	with-sukha / sukha-itself
घे आंटी	takes-the-embrace / takes-hold (āṇṭi — gripping-embrace)
गाढेपणें	with-deep-firmness / with-density

Literal translation

English: Within the bhoga, a certain avasthā (state) arises that pushes-away the āñcala (veil) of the ahankāra; then [the bhoktr] takes the āṇṭi (embrace) of sukha-itself, with deep-firmness.

मराठी (आधुनिक): भोगाच्या आत एक विशिष्ट अवस्था उगवते — ती अहंकाराचा पडदा बाजूला सारते; आणि मग (भोक्ता) सुखाशी गाढपणाने आलिंगन-मिठी घेतो.

Metaphor-unfold

Metaphor-family: ahankāra-veil-pushed-aside-from-within-the-bhoga + āṇṭi-of-sukha-with-deep-firmness — the cluster's central erotic-mystical image-family begins here.

Literal image	Philosophical referent	Modern equivalent
Within the bhoga itself, an avasthā arises — from within — that pushes-away the āñcala (the upper-garment / veil / curtain) of the ahankāra; the veil is not removed by an external agent but is pushed-aside-by-the-emerging-state-itself	The bhoktr-pana-vismarana (the forgetting-of-the-enjoyer-condition) of 5.131 has a mechanism: it is not an act of I-laying-down-the-I (which is paradoxical) but an emergent inner-state that lifts the ahankāra-veil from within the bhoga itself. The ahankāra does not do the work of its own departure; the work is done by something arising in the bhoga	The reader who has watched a tightly-held resentment dissolve not because they decided to let it go but because something in the situation itself arose that made the resentment-frame no longer-applicable. The dissolution-event is from within the field, not from a deliberate outside act
Then with deep-firmness (`गाढेपणें`) — not tentatively, not provisionally — the bhoktr takes the āṇṭi (the gripping-embrace) of sukha-itself (not of an object of sukha; of sukha-itself)	The post-ahankāra-lifting state is not lukewarm or partial; it is gāḍhe-pāṇē — with the density of full presence; and the embrace is with sukha as sukha, not with an external sukha-object	The intimacy that arrives between two long-married people in a quiet evening when nothing is being said and the relating-itself has become the thing — there is no longer a something-to-relate-about; the relating-with-density is what is there

Image-direction note: This is the erotic-mystical register opening. The अंचळु (āñcala — the upper-end of a sari / the veil / the cloth-corner) and the आंटी (āṇṭi — embrace, especially the gripping-armful-embrace) are vocabulary from intimate-relational settings, here redeployed to figure the bhakti-jñāna interior event. Jñāneśvar's chapter-5 work sits in the bhakti-jñāna synthesis register; the āṇṭi-of-sukha image will recur in chapter-6 and chapter-11.

Nāth-yogic layer

Present: plausibly, with low confidence. Referent: the avasthā-arising-in-the-bhoga-that-lifts-the-ahankāra-veil could plausibly be the Nāth-yogic manas-cakra or dvi-dala-padma event where the kuṇḍalinī-ascent reaches the ājñā region and the ahankāra-veil is tantrically conceived as lifted. Confidence: low — the textual vocabulary is bhakti-mystical (avasthā, āñcala, āṇṭi), not specifically Nāth-tantric. The Nāth-tantric register opens at adhyāya 6; here, the plausible-resonance is worth flagging but not declared.

Note: A speculative reading might map भोगीं अवस्था एकी उठी onto the YS 1.41-46 seven-fold samāpatti progression where the grahītr-grahaṇa-grāhya triad (knower-knowing-known) progressively dissolves at the higher samāpatti rungs. The structural-parallel is real; the textual-evidence is bhakti-mystical, not yogānga-technical. Held as plausible-resonance, not declared referent.

Cross-references

Internal: developed-further → 5.133 (the embrace becomes self-enwrapping — water in water no separateness visible); parallel-image to cluster 0089's 2.336 (chapter-2 sthitaprajña water-into-water samarasa — same end-state, here in the bhoga-experience register rather than the sthitaprajña-jñāna register).
Tukaram parallel: abhang 2474 — THE most-celebrated samarasa abhang (salt-water + fire-camphor + one-flame; sung at samādhi-funeral occasions). The lavana-and-jala image of 2474 is the bhakti-key form of 5.132's gāḍhe-pāṇē-āṇṭi claim: the salt does not enjoy the water; the salt becomes the water. The dissolution-of-the-enjoyer is the same insight; Jñāneśvar deploys it in the bhoktr-bhogya register, Tukaram in the lavana-jala register.
Source citation: none direct — the avasthā-uthi mechanism and the āṇṭi-of-sukha image are Jñāneśvar's own pedagogical-construction.

Modern application

The reader who has had the experience of an argument resolving itself mid-stream — not because either party conceded but because a third state arose between them that made the dispute-frame no longer applicable. 5.132 names the structural-analog at the interior: an avasthā rises from within the very transaction itself that lifts the ahankāra-veil — the I-am-arguing frame falls because the frame's underlying ahankāra-structure has just been pushed aside by something rising from inside the situation. The reader who has had this experience is being given vocabulary for its interior-version.
The artist who reports that the deepest creative-moments are NOT moments of I-decide but moments of something-arises-and-I-find-myself-already-inside-it — the I-as-decider lays down its agency from within the act itself, not before it. 5.132's भोगीं अवस्था एकी उठी ते अहंकाराचा अंचळु लोटी is exactly this: the ahankāra-lifting happens from within the bhoga, not prior to it. The artist's experience is the BG-5.23/5.24 antaḥ-sukha mechanism transposed into making.
The long-time devotee who notices that the deepest moments of bhakti are NOT moments of intensified I-loving-the-Lord but moments where the I-loving-position has somehow been pushed aside and what remains is loving-and-loved as a single dense field. 5.132 names the gāḍhe-pāṇē-āṇṭi (deep-firm-embrace) where the enjoyer-position has been pushed-aside-from-within. The devotee's experience is exactly the cluster's claim. The ovi is doctrinal-cover for what the devotee already knows.

Sādhanā

Today, recall a moment when an intense engagement (a conversation, a creative-act, a worship, a problem-solving session) reached a point where you noticed afterward that the I-doing-the-engaging had become thin during the deepest part of the act. Sit for three minutes with the memory and ask: did the I-position-thinning happen because I deliberately thinned it, or did something in the engagement itself rise-up that lifted the I-position aside? The distinction is 5.132's distinction. The answer is itself the practice — recognizing that the lifting-of-the-ahankāra-veil is not a thing the ahankāra does to itself.

Arc

5.132 names the mechanism (avasthā-arising-from-within-bhoga lifts the ahankāra-veil; bhoktr takes the deep-firm embrace of sukha); 5.133 supplies the image of the embrace itself — water in water, no separateness visible.

Ovi 5.133

Original (Marathi): तिये आलिंगनमेळीं । होय आपेंआप कवळी । तेथ जळ जैसें जळीं । वेगळें न दिसे ॥१३३॥

Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
तिये	in-that
आलिंगनमेळीं	in-the-embrace-mingling (ālingana-mēḷī)
होय	becomes
आपेंआप कवळी	self-by-self enwrapping (āpēm-āpa kavaḷī — self enwraps self)
तेथ	there
जळ जैसें जळीं	as-water in-water
वेगळें न दिसे	no separateness is-visible

Literal translation

English: In that embrace-mingling (ālingana-mēḷī), [the bhoktr] becomes self-by-self enwrapping — there, as water in water, no separateness is visible.

मराठी (आधुनिक): त्या आलिंगन-मीलनात (भोक्ता) आपणच आपणाला कवळून घेतो — तिथे, जसे पाण्यात पाणी मिसळल्यावर वेगळेपण दिसत नाही, तसे.

Metaphor-unfold

Metaphor-family: ālingana-mēḷī-becoming-āpēm-āpa-kavaḷī + water-in-water-no-separateness — the cluster's central advaita-as-erotic-union climax-image.

Literal image	Philosophical referent	Modern equivalent
In the ālingana-mēḷī (embrace-mingling) initiated at 5.132's gāḍhe-pāṇē-āṇṭi, the bhoktr becomes self-by-self-enwrapping (`आपेंआप कवळी`) — the embracer and the embraced both turn out to be the same one enwrapping itself	The bhoktr-bhogya merger is not the union of two pre-existing entities but the recognition that the two were the same all along; the embrace was not bridging a distance but revealing a non-distance; āpēm-āpa kavaḷī (self by self enwrapping) is the precise expression of the non-dual mahā-vākya-realization in bhoga-experience register	The mystic who, in deepest contemplation, reports that the lover and the beloved are one love loving itself — Rūmī, Mīrā, Tukaram, John of the Cross — the kavaḷī-of-the-self-by-the-self is the cross-tradition shape of the climax of nirvikalpa-bhakti
There — as water in water — no separateness (`वेगळें न दिसे`) is visible; the boundary that would mark off this-from-that is not registered	The advaita-mahā-vākya in samarasa-mode: the seer and the seen are one (Bṛhadāraṇyaka 4.3.32), one mass of Consciousness (Yāj. vijñāna-ghana, BU 2.4.12) — but here in the bhoga-experience register: not the merger of two waters but the recognition that there was only ever one water	The reader who, in a moment of deepest love or grief or beauty, has noticed that the experiencer / experienced boundary briefly did-not-have-a-content — there was what was happening but no one to whom it was happening and no thing that was happening to them

Image-direction note: This is the cluster's most concentrated single-ovi statement of the bhoktr-bhogya merger. The आपेंआप कवळी (self by self enwrapping) is one of Jñāneśvar's most striking phrasings in adhyāya 5 — combining the erotic-mystical register of आलिंगन (embrace) with the advaita-mahā-vākya register of आपेंआप (self by self). The image-family water-in-water is corpus-wide: cluster 0089's 2.336 deploys it for the sthitaprajña-jñāna; here at 5.133 it is redeployed for the jñānin-bhoga. Tukaram's abhang 2474 (lavana-jala) is the bhakti-key cross-corpus parallel.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The āpēm-āpa kavaḷī and the water-in-water are advaita-Vedānta-bhakti images; the kavaḷī-self-by-self could in principle echo the kuṇḍalinī-tantric Śiva-Śakti-yāmala (the union-of-Śiva-and-Śakti at the sahasrāra) but the textual evidence here is straightforwardly advaita-bhakti, not Nāth-tantric yāmala. The yāmala vocabulary opens in chapter 6 and is more developed in chapter 15.

Cross-references

Internal: developed-further → 5.134 (the parallel image of wind disappearing in ākāśa; the doctrinal-conclusion only sukha-itself remains in svarūpa); parallel-image to 2.336 (cluster 0089's chapter-2 water-into-water samarasa for the sthitaprajña — the chapter-2 ↔ chapter-5 corpus-parallel).
Tukaram parallel: abhang 2474 — the lavana-water samarasa (THE most-celebrated samarasa abhang; sung at samādhi-funeral occasions). 5.133's water-in-water and Tukaram 2474's lavana-in-jala are the corpus's jñāna-key and bhakti-key versions of the same merger-image. Project memory: Tukaram lavana-water samarasa abhang 2474.
Source citation: Chāndogya Upaniṣad 6.10.1 echo — the rivers-merging-into-the-ocean (यथा सोम्य इमा नद्यः ... समुद्रमेवापियन्ति ... सति सम्पद्य न विदुः सति सम्पद्यामहे — as the rivers merge into the ocean, no longer knowing 'we have merged into Being'). The Chāndogya 6.10.1 individual-Brahman samarasa is the canonical Upaniṣadic source for the water-in-water no-separateness image-family; 5.133 redeploys it in the bhoga-experience register.

Modern application

The reader who, on rare occasions in deep contemplation, has had the experience of no longer being able to locate themselves separately from what they are contemplating — not as a dissolution-into-mush but as a clarity-without-boundary. 5.133's āpēm-āpa kavaḷī + jaḷa jaisē jaḷīm vēgaḷē na disē is the precise textual rendering of that experience: not a loss of the self into the object but a recognition that the self-object boundary did not have a content. The reader is being given the canonical-vocabulary for what they have touched.
The reader who, in a moment of unbearable grief or unbearable love, has noticed that the felt-content was so large that the one-feeling-it dropped out — not from anesthesia but from saturation. 5.133's water-in-water is exactly this: at sufficient depth, the receiver-of-the-feeling and the feeling-itself turn out to be the same water. The reader is being told this experience is not aberrant; it is the cluster's central state.
The reader who notices that the deepest moments of intimacy with another person are moments where the I-and-you structure briefly suspends — not because either party stops being themselves, but because the between-position from which the I-you distinction is grammatically maintained has briefly relaxed. 5.133 names this as the chapter-5 doctrinal-prototype of the antaḥ-sukha: not a self-enjoying-itself in isolation but a self-by-self-enwrapping in which the self-other distinction is found non-load-bearing. The intimate moment is a finite-time analog of the doctrinal-state.

Sādhanā

Today, recall a moment when you experienced intimacy without boundary — with a person, with a piece of music, with a landscape, with God. Sit with the memory for five minutes and try to re-locate the boundary that briefly was-not. Notice: the boundary is easy to re-place from memory (you remember "I was hearing the music"), but the moment-itself did not have the boundary in it. The memory has added the boundary back for narrative-coherence. 5.133's वेगळें न दिसे (no separateness visible) is the diagnostic for the unboundaried slice inside the memory. Find that slice; do not narrate it; sit with it for thirty seconds. That slice is the experiential-cash of the ovi.

Arc

5.133 lands the water-in-water samarasa as the central image of the bhoktr-bhogya merger; 5.134 supplies the parallel wind-in-ākāśa image and lands the doctrinal-conclusion — only sukha-itself remains in svarūpa.

Ovi 5.134

Original (Marathi): कां आकाशीं वायु हारपे । तेथ दोन्ही हे भाष लोपे । तैसे सुखचि उरे स्वरूपें । सुरतीं तिये ॥१३४॥

Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
कां	or — / or-else (introduces the second elemental-parallel image)
आकाशीं	in-ākāśa / in-the-sky
वायु	wind / vāyu
हारपे	disappears / is-lost
तेथ	there
दोन्ही हे	both these (i.e., the words vāyu and ākāśa)
भाष लोपे	the language / the naming-mode vanishes (bhāṣā lōpe)
तैसे	in-just-that-way
सुखचि	sukha-itself / sukha-alone
उरे	remains
स्वरूपें	as-svarūpa / in-its-own-rūpa
सुरतीं तिये	in that surati / in-that-union (surati — union, intimacy, deep-meeting)

Literal translation

English: Or — wind disappears in ākāśa; there, both [these] names (vāyu and ākāśa) — their naming-mode itself vanishes. In just that way, only sukha-itself remains in svarūpa (its own-form), in that surati (union).

मराठी (आधुनिक): किंवा — आकाशात वायू (पवन) विरून जातो; तेव्हा या दोन्ही (वायू-आकाश) नावांचा (व्यवहार-)शब्दच लोप पावतो; त्याचप्रमाणे, त्या सुरतीत (आत्यंतिक-मीलनात) केवळ सुखच आपल्या स्वरूपात (स्वरूपानेच) उरते.

Metaphor-unfold

Metaphor-family: wind-disappearing-in-ākāśa + both-names-vanishing-with-the-thing + only-sukha-remains-as-svarūpa.

Literal image	Philosophical referent	Modern equivalent
Wind (vāyu) disappears INTO ākāśa — but more precisely: the naming-distinction between vāyu and ākāśa itself vanishes, because the vāyu-ness of vāyu (movement, density, direction) is gone when vāyu is fully-merged-into ākāśa, and the ākāśa-ness of ākāśa (the field that hosted vāyu) is also no-longer-named-as-ākāśa-distinct-from-vāyu	The bhoktr-bhogya merger is not a one-side-disappearing-into-the-other (vāyu vanishing into ākāśa) but a mutual-vanishing-of-the-naming-distinction-itself; the advaita-claim is stronger than the sthala-monism claim — the very bhāṣā (language, naming-mode) by which the distinction was held is what falls	The reader who has noticed that, when a piece of music ends, there is a moment in which neither the music nor the silence is being named — the music has ended and the silence has not yet started as the kind-of-thing-being-noticed; in that moment, the categorial-grammar itself is at rest
In just that way, in the surati (union, intimate-meeting), only sukha-itself remains as svarūpa — not a sukha-object enjoyed but sukha-as-form-itself, sukha-as-the-mode-of-being	The antaḥ-sukha of BG-5.24 is not a content-of-experience but a mode-of-being: the remaining-svarūpa after the bhoktr-bhogya merger is sukha-itself. This is the cluster's strongest single doctrinal-claim: what survives the merger is the sukha-svarūpa — and this is the same thing as BG-5.24's brahma-bhūta-adhigacchati (having-become-Brahman, he attains brahma-nirvāṇa)	The reader who has had the experience of waking from a deep dreamless sleep into a brief I-don't-yet-know-where-or-who-I-am phase and noticing that, in that phase, there was no content but there was something — that something was being-itself-as-quietness. BG-5.24's antaḥ-sukha is being-itself in sukha-mode. 5.134 names the residual of the merger as exactly this sukha-svarūpa

Image-direction note: The pair (water-in-water at 5.133 + wind-in-ākāśa at 5.134) is the cluster's twin-elemental samarasa. The two images are NOT redundant: water-in-water emphasizes the substance-merger (same-substance-becoming-indistinguishable); wind-in-ākāśa emphasizes the naming-merger (the two words vanish as words with the thing). The water-image is substance-monism; the wind-image is naming-collapse. Together they cover the full claim: not just the two are one substance but the two-names-themselves are non-load-bearing. The सुरतीं (surati — union, intimate-deep-meeting) is the bhakti-erotic register word; here doctrinally redeployed for the bhoktr-bhogya merger.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The vāyu-ākāśa pair is the classical pañcabhūta-Vedānta pair, not the Nāth-tantric prāṇa-vāyu / cidākāśa pair (where cidākāśa names the inner-sky of awareness and the prāṇa-vāyus the ten Nāth-yogic breaths). A speculative reading would map vāyu-disappearing-in-ākāśa onto prāṇa-laya in cidākāśa (the dissolution of prāṇa into awareness-space), but Jñāneśvar's chapter-5 vocabulary is classical-Vedānta, not Nāth-tantric. Present:false; speculative-resonance noted for the reader to hold lightly.

Cross-references

Internal: developed-further → 5.135 (the cluster's closing witness-paradox question); parallel-image to 5.133 (the twin samarasa — water-in-water and wind-in-ākāśa); foreshadows → 5.136 (cluster 0206's opening — ātmārāma).
Tukaram parallel: none direct for this ovi alone (cluster 0205's Tukaram resonances land at 5.129, 5.132, 5.135).
Source citation: BG-5.24 foreshadow — Sanskrit स योगी ब्रह्मनिर्वाणं ब्रह्मभूतो ऽधिगच्छति (that yogin attains brahma-nirvāṇa, having-become-Brahman). 5.134's sukhachi urē svarūpēm (only sukha-itself remains as svarūpa) is the experiential-side of brahma-bhūta-adhigacchati — the what-remains is the brahma-bhūta-state, named in the sukha-svarūpa register at 5.134 and in the brahma-nirvāṇa register at BG-5.24. Cluster 0206's 5.144-5.147 will make this identification explicit.

Modern application

The reader who has spent years in contemplative practice and reports that the deepest moments are NOT moments of content-rich revelation but moments of something-resting-as-itself-without-needing-to-be-named-as-anything. 5.134's दोन्ही हे भाष लोपे (both the names vanish) and सुखचि उरे स्वरूपें (only sukha-itself remains as svarūpa) is the doctrinal frame: the naming-rest IS the sukha-svarūpa; not non-experience but experience-without-the-grammar-that-would-name-it. The reader is being given the vocabulary for what they have touched.
The reader who notices that during the deepest part of a deep conversation there was no content being added — the conversation had reached a point where the talking-position itself was not needed and what remained was the quality-of-meeting-itself. 5.134's सुरतीं तिये सुखचि उरे (in that union, sukha-itself remains) is exactly this: the quality-of-meeting itself is the sukha-svarūpa — not a content of the meeting but the mode-of-being the meeting briefly was. The interior-event is the cluster's claim transposed into the interpersonal.
The reader who is suspicious that all this samarasa-talk might be a sophisticated way of saying I disappeared — i.e., death-as-state. 5.134's diagnostic answer: what remains is sukha-svarūpa — the active-positive mode-of-being, NOT anesthetic absence. The cluster is naming a fuller being-state, not a thinner one. The reader's suspicion is honest and is exactly what 5.134's sukha-svarūpa-residual clause is designed to address: the brahma-nirvāṇa is not annihilation but the sukha-svarūpa coming forward as what was always there.

Sādhanā

Today, after a deep activity (a conversation, a piece of music heard fully, a sit, a walk in nature), sit for sixty seconds and notice the quality of the after — the no-longer-needing-to-be-named phase before the next thing arrives. The diagnostic-question: is there a sukha-mode present in that phase, distinct from both the activity itself and the next-activity-to-arrive? 5.134's claim is that the naming-rest itself has a sukha-svarūpa — not as content, but as mode. The practice is to notice the sukha-svarūpa of the naming-rest once today. No claim required; just the noticing.

Arc

5.134 closes the merger-image sequence with the wind-in-ākāśa parallel and the doctrinal-residual only sukha-itself remains in svarūpa; 5.135 immediately raises the witness-paradox — if duality is gone, who is the sākṣī? — the cluster's closing question.

Ovi 5.135

Original (Marathi): ऐसी द्वैताची भाष जाय । मग म्हणों जरी एक होय । तरी तेथ साक्षी कवणु आहे । जाणते जें ॥१३५॥

Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
ऐसी	thus
द्वैताची भाष	the language-of-dvaita
जाय	goes / departs
मग	then
म्हणों जरी	if-we-say-that
एक होय	it-has-become-one
तरी	then-still
तेथ	there
साक्षी कवणु आहे	who is the sākṣī (witness) [there]
जाणते जें	the knower / the one-who-knows

Literal translation

English: Thus the language-of-dvaita goes; then, if we say it has become one — there, who is the sākṣī, the knower [of the becoming-one]?

मराठी (आधुनिक): अशा प्रकारे द्वैताचा शब्दच (व्यवहार-नाव) नाहीसा होतो; मग जरी आपण म्हणालो की 'ते एक झाले' — तरीही तिथे साक्षी कोण आहे, जाणणारा कोण आहे? (एकतेला जाणणारा एक उरला, तर पुन्हा द्वैत आलेच ना?)

Metaphor-unfold

No extended metaphor in this ovi. The construction is rhetorical-paradoxical: a doctrinal-statement (the language-of-dvaita has gone; we might say it has become one) plus an immediate paradox-question (but then, who is the sākṣī of the becoming-one?). The question is the Yājñavalkya-question of Bṛhadāraṇyaka 2.4.14 (tat kena kam paśyet) in Marathi. The rhetorical-form is paradoxical-aporia, deliberately left open by 5.135 and resolved at 5.136 (cluster 0206's opening — ātmārāma) and at BG-5.24's brahma-bhūta-adhigacchati.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The sākṣī-question is classical Upaniṣadic-Vedānta (Bṛhadāraṇyaka 2.4.14, 4.3.32), not Nāth-tantric. Adhyāya 6's sākṣī will be developed in the samādhi-state vocabulary; here at 5.135 the sākṣī is the pramāṇa-question of Yājñavalkya.

Cross-references

Internal: foreshadows → 5.136 (cluster 0206's opening — they have arrived at the signal-itself by nature, ātmārāma — the answer to 5.135's question, across the Sakhare cluster-boundary); parallel-image to 2.336 (cluster 0089's chapter-2 sthitaprajña water-into-water samarasa — but 5.135 raises a witness-question that 2.336 does not raise; chapter-5 goes one step further than chapter-2).
Tukaram parallel: abhang 2917 — no-bheda-sahaja-vinōda; you-speak-with-my-mouth; I-in-you-with-sukha; viparīta only in naming. Tukaram 2917 supplies the bhakti-key resolution of the witness-paradox: the sākṣī and the seen are non-different sahaja, and the residual-naming (viparīta only in naming) is precisely 5.135's if we say it has become one. Project memory: Tukaram canonical non-dual identification 2917.
Source citation:
Bṛhadāraṇyaka Upaniṣad 2.4.14 echo: Yājñavalkya's यत्र हि द्वैतमिव भवति तदितर इतरं पश्यति ... यत्र त्वस्य सर्वमात्मैवाभूत् तत्केन कं पश्येत् (where there is, as it were, duality, one sees another; but where everything has become one's own self, then by-what would one see whom?) — the canonical Upaniṣadic source for 5.135's question. The Sanskrit tat kena kam paśyet and Marathi तरी तेथ साक्षी कवणु आहे जाणते जें are the same paradoxical-question in two languages.
Bṛhadāraṇyaka Upaniṣad 4.3.32 echo: सलिल एको द्रष्टा अद्वैतो भवति ... एष ब्रह्मलोकः (he becomes the single seer like water, non-dual; this is the brahma-loka). The secondary-Upaniṣadic warrant: the witness-residual is itself non-dual, like clear-water — i.e., the sākṣī-residual of 5.135 is not a second entity but is the one-without-second of brahma-loka. The Bṛhadāraṇyaka 4.3.32 supplies the non-aporetic resolution of the 5.135 aporetic question: the sākṣī kavaṇu āhe is the brahma-bhūta-one-itself, not a separate knower.

Modern application

The contemplative who has had moments of non-dual recognition and is troubled by the philosophical-question that arises afterward — if I was not separate from what was being recognized, who was doing the recognizing? — and worries that the non-dual moment must have been illusory because the question seems to undermine it. 5.135's gift: the question is itself the chapter-5 transition-point; the question is not an objection to the moment, it is the verse's own; the verse opens the question and 5.136 / BG-5.24 will close it (by brahma-bhūta-adhigacchati — the seer-IS the brahma-bhūta state, not a knower outside it). The reader's trouble is being given doctrinal-honor.
The reader who has wrestled with the who-am-I-actually question through long inquiry and reached a phase where every candidate-answer collapses — there-is-no-stable-witness — and fears this is a pathology of self-loss. 5.135 reframes: this phase is exactly the chapter-5 doctrinal-turn — the no-stable-witness phase is the dvaita-language-going phase; the verse is naming the reader's exact situation and signaling that the next move is the brahma-bhūta-becoming (BG-5.24), not the re-installation of a witness. The honest reader's aporetic phase is being given a chapter-pivot, not pathology-status.
The reader who has spent years studying advaita-Vedānta texts and notices that the texts themselves keep raising and lowering the witness-question — sometimes the witness is the route, sometimes the witness must dissolve, and the apparent inconsistency is troubling. 5.135 names the deepest version of this: the language-of-dvaita has gone and the language-of-non-dual (one-has-become) wants to re-install a witness for the having-become — but the move is structurally-impossible without re-instituting dvaita. The reader who has been wrestling with this can read 5.135 as Jñāneśvar's acknowledgement of the structural-aporetic-shape — and read 5.136 / BG-5.24 as the dissolution-via-becoming answer.

Sādhanā

Today, sit for ten minutes. In the last minute of the sit, hold one question without trying to answer it: if there were no separateness in this moment, who would I say knows that? No correction-attempt. No commitment to any conclusion. Just hold the question for sixty seconds as a live aporia. The holding is the practice. 5.135 names the cluster's closing-state not as an answer but as a question; the chapter-5 reader is being taught to live in the question until BG-5.24 arrives.

Arc

5.135 closes cluster 0205 with the witness-paradox-question (साक्षी कवणु आहे जाणते जें — who is the sākṣī, the knower?). Cluster 0206 opens with 5.136's they have arrived at the signal-itself by nature, ātmārāma — the question's answer, across the Sakhare cluster-boundary. The 0205+0206 pair is one continuous argument split by editorial decision; the 5.135/5.136 question-answer joint is the interpretive-seam the reader holds across the boundary.

Cluster summary

Core teaching: BG-5.23's yaḥ śaknoti soḍhum kāma-krodha-udbhavam vegam (he who can endure the impulse-of-kāma-krodha before bodily release is a yukta, a happy man) is read by Jñāneśvar through inversion: for the jñānin described in the preceding clusters, there is no rumor of kāma-krodha because the body-cognition is already svavaśa (5.129). The cluster then pivots into the BG-5.24 antaḥ-sukha clause as the positive-content of this state (5.130) and unfolds an extended bhoktr-bhogya merger metaphor: the inner-sukha is NOT enjoyed bird-tasting-fruit style (5.131); an avasthā arises within bhoga that lifts the ahankāra-veil (5.132); the embrace becomes self-enwrapping — water in water, no separateness visible (5.133); wind disappears in ākāśa — only sukha-itself remains in svarūpa (5.134); and the cluster lands at the witness-paradox — if duality is gone, who is the sākṣī? (5.135). The interpretive-spine: BG-5.23 is not a yogic-endurance prescription for householders; it is the exterior-mark of the BG-5.24 antaḥ-sukha yogin who has already moved past kāma-krodha as a category, with the bhoktr-bhogya merger and the witness-residual question as the cluster's twin-climaxes.

Theme tags: kama-krodha-non-arising, svavasa-deha-bhava, antari-sukha-eka-athi, bhokt-r-bhogya-merger, bhogite-pana-forgotten, ahankara-ancaḷu-loti, alingana-meḷi-self-enwrapment, water-in-water-samarasa, wind-in-akasha-disappearance, sukha-cha-svarupa-residual, witness-paradox-sakshi-kavanu, karma-yoga-arc-fading.

Contains extended metaphor: Yes — the cluster's five-image extended-metaphor sequence (bird-tasting-fruit disqualified at 5.131; ahankāra-veil-lifted-by-bhoga-avasthā at 5.132; embrace-becoming-self-enwrapping + water-in-water at 5.133; wind-in-ākāśa + only-sukha-remains-as-svarūpa at 5.134). The cluster is one of the corpus's most sustained bhoga-as-samarasa sequences and Jñāneśvar's signature advaita-as-erotic-union statement in chapter 5.

Chapter arc position: Cluster 0205 sits at chapter 5's bhoktr-bhogya merger card — the doctrinal-pivot where the karma-samnyāsa-yoga doctrine of chapters 2-5 transitions into the brahma-nirvāṇa / brahma-bhūta close of chapter 5 (BG-5.24-29). After cluster 0204 (BG-5.22) named viṣaya-bhoga as duḥkha-yoni, BG-5.23's kāma-krodha-vega prescription is read by Jñāneśvar inversely as the exterior-mark of the antaḥ-sukha jñānin (BG-5.24). The cluster's 7-ovi unfolding is the corpus's most sustained bhoga-as-samarasa sequence and the chapter-5 advaita-as-erotic-union statement. The witness-paradox at 5.135 prepares the brahma-bhūta-adhigacchati resolution that BG-5.24 (cluster 0206) will land.

Connects to next śloka: Cluster 0206 (BG-5.24-25) supplies the Sanskrit doctrinal-resolution of 5.135's witness-paradox: यो ऽन्तःसुखो ऽन्तरारामस्तथान्तर्ज्योतिरेव यः । स योगी ब्रह्मनिर्वाणं ब्रह्मभूतो ऽधिगच्छति (he whose joy is within, whose delight is within, whose light too is within — that yogin attains brahma-nirvāṇa, having become Brahman). The witness-paradox of 5.135 (if duality is gone, who is the sākṣī?) is resolved at 5.136 (cluster 0206's opening — they have arrived at the signal-itself by nature, ātmārāma) and at BG-5.24's brahma-bhūta-adhigacchati — the witness IS the Brahman becoming itself, not a residual-knower outside the merger. The cluster-pair (0205 + 0206) is the merger-image + the brahma-nirvāṇa-naming — Jñāneśvar's signature pedagogical-couplet at chapter-5's doctrinal-summit. The Sakhare cluster-boundary cuts across one continuous argument with the 5.135/5.136 question-answer joint as the interpretive-seam the reader must hold.