Cluster 0206 — BG-5.24-25

BG-5.24-25

Sanskrit (BG-5.24): योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः । स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥२४॥

Literal English (5.24): He who is inner-happy (antaḥ-sukha), inner-delighting (antar-ārāma), and so also inner-lit (antar-jyotir eva) — that yogī, having become Brahman (brahma-bhūta), attains brahma-nirvāṇa.

Sanskrit (BG-5.25): लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः । छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥२५॥

Literal English (5.25): The ṛṣis whose impurities have wasted away (kṣīṇa-kalmaṣāḥ), whose dualities have been sundered (chinna-dvaidhāḥ), who are self-restrained (yata-ātmānaḥ), who delight in the welfare of all beings (sarva-bhūta-hite ratāḥ) — they attain brahma-nirvāṇa.

Cluster orientation

After cluster 0205 (BG-5.23) named the kāma-krodha-vega-soḍhā test — the one who, even before the body falls, can bear the surge of kāma and krodha — and closed with the dvaita-bhāṣā-jāya question (तरी तेथ साक्षी कवणु आहे । जाणते जें — who then is the witness, the knower, there?), the BG turns at 5.24-25 to positive content: the realized one is antaḥ-sukha, antar-ārāma, antar-jyoti, brahma-bhūta (5.24) — and the realized ṛṣis are kṣīṇa-kalmaṣa, chinna-dvaidha, yata-ātmā, sarva-bhūta-hite-rata (5.25). Cluster 0206 unpacks both ślokas together across 12 ovis in three structural-blocks:

5.136–5.140 (BG-5.24 expansion): the ātmārāma-by-svabhāva hallmark, followed by a five-fold image-inventory of the antaḥsukha yogī — sāmarasya-poured, ānanda-anukāra, sukha-ankura, mahābodha-vihāra, vivekāchē gāva, parabrahma-svabhāva, brahmavidyā-aḷankārale-avayava, sattva-of-sattva, chaitanya-āngika. One of the corpus's densest praise-cascades.
5.141–5.143 (frame-break / commentary-on-self): Jñāneśvar steps out of the BG-exposition. Santa-stuti rasātiśaya — the rasa of praising the saints is too much, held in the bud. The granthārtha-dīpa is lit by the sādhu-hṛdaya-rāūḷī — the saint's heart-temple — the mangaḷa-uṣā (auspicious dawn). The composition is Śrīgurū's uvayilā (prompting) reaching Nivṛttidāsa (Jñāneśvar's self-name as the dāsa of Nivṛtti). Then the pivot: Śrīkṛṣṇa has spoken — hear that.
5.144–5.147 (BG-5.25 expansion): the return to Kṛṣṇa-voice with the ananta-sukha-ḍōha (infinite-sukha-pool) image (5.144); the alternative jīvanmukti-claim of seeing-the-universe-in-oneself as deheñchi parabrahma sukheñ (5.145); the brahma-village whose adhikāra belongs to the niṣkāma (5.146); the ṛṣis grown-among-mahaṛṣis, virakti-paid-off, niḥsamśaya-ripened-continuously (5.147).

The cluster's interpretive-load: brahma-nirvāṇa is read NOT as a post-mortem destination but as the current state — देहेंचि (in-the-body-itself) at 5.145 — and as a continuous condition — निरंतर (continuously) at 5.147. This is the chapter-5 doctrinal-signature: parallel to cluster 0199's reading of apunar-āvṛtti (BG-5.17) as current-state with the continuity-marker अहर्निशीं (day-and-night) at 5.87. The two clusters (0199 + 0206) bookend the chapter-5 jīvanmukti-doctrine: both load the BG's escatological-language onto the current body, and both supply continuity-markers (ahar-niśīm / nirantara) as the diagnostic.

Ovi 5.136

Original (Marathi): म्हणौनि असो हें आघवें । एथ न बोलणें काय बोलावें । ते खुणाचि पावले स्वभावें । आत्माराम ॥१३६॥

Voice: jnaneshvar-teacher

Word-by-word gloss

Marathi	Meaning
म्हणौनि	therefore / hence
असो	let-it-be / enough
हें आघवें	all-this
एथ	here
न बोलणें	not-to-speak / speech-does-not-arrive
काय बोलावें	what to-say
ते	they
खुणाचि	the-hallmark-itself / the-marker-itself
पावले	have-reached / have-attained
स्वभावें	by-natural-state / svabhāva
आत्माराम	ātmārāma (self-delighter)

Literal translation

English: Therefore — let all this be; what is there to say where speech does not arrive? They have reached the hallmark-itself, by their natural-state — ātmārāma.

मराठी (आधुनिक): म्हणून हे सर्व आता राहूदेत; इथे भाषा थांबते, काय बोलावे? ते स्वभावानेच त्या (आत्माराम-अवस्थेच्या) खुणेला पोहोचले आहेत — आत्माराम.

Metaphor-unfold

No extended metaphor in this ovi. The work is transition-marker — the closing pivot of cluster 0205's anuvāda, followed by the announcement of the antaḥsukha-state's Marathi hallmark: ātmārāma.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. Ātmārāma is the classical Vedānta-bhakti compound (self-as-ārāma — the self-as-place-of-delight); not the Nāth-tantric brahmarandhra-as-ārāma technical sense.

Cross-references

Internal: developed-further from 5.135 (cluster 0205's closing dvaita-bhāṣā-jāya question — who is the witness, the knower, there? — points toward this announcement); developed-further → 5.137 (the five-fold inventory of inner-substance that follows).
Tukaram parallel: none direct for this transitional ovi.
Source citation: BG-5.24 direct-paraphrase — Sanskrit's antar-ārāma (inner-delighter) ⇔ Marathi's ātmārāma (self-delighter). The interpretive-load स्वभावें (svabhāvē — by natural-state): BG-5.24's antar-ārāma is read as constitutional, not cultivated. The figures have reached (पावले) the khūṇa — they did not produce it.

Modern application

The long-time practitioner who notices that, for them, a certain inner-quiet is now the default condition — not something arrived-at by morning-sit and then lost by mid-day. 5.136's खुणाचि पावले स्वभावें (have-reached the hallmark by-natural-state) names this transition from cultivated-state to constitutional-state. The practitioner who finds the quiet is now their svabhāva is being given the doctrinal-frame for what has happened to them.
The reader who has noticed that they have stopped being able to fully enter the kinds of conversation that used to absorb them — gossip, political-anxiety-discussion, status-comparison. 5.136's न बोलणें काय बोलावें (where speech does not arrive — what to say?) is a marker not of social-withdrawal but of speech itself finding no purchase in certain registers. The reader is invited to read the loss-of-purchase diagnostically — the ātmārāma-by-svabhāva state begins by silencing certain conversational-registers.
The therapist / counselor / mentor who has noticed that, after twenty years, they no longer need to take their work problems home — not by discipline, but because the work-self and the home-self are no longer two-different addresses. 5.136's पावले स्वभावें is the technical-term: the separation-of-addresses has become structurally unnecessary. The svabhāva has integrated.

Sādhanā

Today, identify one ordinary daily moment — not a meditation-session — in which you find yourself unintentionally still: waiting for water to boil, the first sip of morning tea, an unscheduled minute between meetings. Note: what is the temperature of that stillness? Is it a break from the day (cultivated, episodic) or is it just the day in its own clothes (svabhāvic, constitutional)? No correction-attempt. Just the diagnostic note.

Arc

5.136 announces the ātmārāma-by-svabhāva hallmark; 5.137-5.140 unpacks the inner-substance of that ātmārāma in a five-fold image-inventory.

Ovi 5.137

Original (Marathi): जे ऐसेनि सुखें मातले । आपणपांचि आपण गुंतले । ते मी जाणें निखिळ वोतले । सामरस्याचे ॥१३७॥

Voice: jnaneshvar-teacher

Word-by-word gloss

Marathi	Meaning
जे	those-who
ऐसेनि सुखें	with-such sukha
मातले	intoxicated / saturated
आपणपांचि	in-oneself
आपण गुंतले	self-entangled / oneself entangled-in-oneself
ते	they
मी जाणें	I know
निखिळ	completely / wholly
वोतले	poured-into / saturated-by-pouring
सामरस्याचे	of-sāmarasya (equal-flavoring, non-dual merger)

Literal translation

English: Those who, with such sukha, have become intoxicated — entangled in oneself, by oneself — I know them as completely poured-into of sāmarasya.

मराठी (आधुनिक): ज्यांना अशा (आंतरिक) सुखाने मस्ती चढली आहे, जे स्वतःमध्येच गुंतून बसले आहेत — त्यांना मी जाणतो: ते सामरस्याने पूर्णपणे ओतले गेले आहेत.

Metaphor-unfold

Metaphor-family: samarasya-melt — the non-dual merger named with the poured-into image (निखिळ वोतले).

Literal image	Philosophical referent	Modern equivalent
The figure is completely poured-into (`निखिळ वोतले`) of sāmarasya — as if molten-substance has filled every interstice of being; the figure is saturated-from-within with the equal-flavoring	The jīva-Brahman non-difference is not arrived-at by climbing; it is arrived-at by being-poured-into — the figure does not reach the state; the state fills the figure. The agency is reversed	The cook who, after years, has become their cuisine — they no longer make the dish, the dish flows through them; the seasoning, the timing, the touch are not chosen-by-effort but emerge-from-saturation. The skill has poured-into the body

Nāth-yogic layer

Referent: sāmarasya — possible (confidence: low). The word sāmarasya (equal-flavoring) is also a Nāth-tantric technical-term naming the bindu-nāda fusion at the brahmarandhra in the kuṇḍalinī completion. Here in adhyāya 5 the doctrinal-Vedānta reading (jīva-Brahman non-difference) is primary; the Nāth-tantric register is held in latent reserve, opening in adhyāya 6. The word can carry both senses but the context is pre-adhyāya-6 doctrinal — confidence:low.

Note: Worth flagging because sāmarasya will resurface in adhyāya-6 with explicitly tantric vocabulary; the chapter-5 deployment is the doctrinal-anticipation of that later technical-load.

Cross-references

Internal: parallel-image to 5.133 (cluster 0205's water-into-water samarasa — the 5.133 → 5.137 sequence is image-then-name); developed-further → 5.138 (the inventory continues with ānanda-anukāra and sukha-ankura).
Tukaram parallel: abhang 2618 — the canonical mātalē Vaiṣṇava — kīrtana-tableau (the whole-earth-is-Hari-Hara-self in intoxication). Tukaram's mātalē and Jñāneśvar's सुखें मातले converge on the same technical-term: intoxication as the realized-state. Bhakti-key (Tukaram) and jñāna-key (Jñāneśvar) converge on the same word. (See project memory: Tukaram mātalē Vaiṣṇava kīrtana-tableau.)
Source citation: BG-5.24 direct-paraphrase — Sanskrit's antaḥ-sukha (inner-happy) ⇔ Marathi's सुखें मातले (intoxicated-by-sukha). The sukha is mātalēpaṇa (intoxication), not mere pleasantness.

Modern application

The reader who notices that, in certain rare moments of meditation, what arrives is not a cool clarity but a warm saturation — as if some inner substance had been poured-in. 5.137's निखिळ वोतले (completely poured-into) is the technical-term: the state is received, not built. The reader who has been trying to clarify and instead finds themselves being filled should hear this as the cluster's word.
The artist or craftsperson who has noticed that the work, after years of effort, has begun to flow through them rather than be made by them. 5.137's image — poured-into by sāmarasya — is the doctrinal-frame for the flow-state of long-practice: the artistry is no longer the doer's; the doer has been poured-into.
The parent who notices that, after many years of practice, certain forms of love for the child arrive without being generated — they arrive intoxicating (मातले), unbidden, saturating the body. 5.137 names this as the structure of the antaḥsukha state. The parent is not asked to produce the love; they are asked to notice that they have been poured-into of it.

Sādhanā

Today, find five minutes (perhaps the first five minutes after sitting down at your desk, or the first five minutes after closing a door behind you in the evening). Do not try to do anything. Notice: in the silence, is there a small inner-temperature you would not have noticed if you had not stopped? If yes — sit with it for the five minutes without trying to expand it. The instruction is not grow the warmth; the instruction is notice that it was already there, poured-in.

Arc

5.137 names the antaḥsukha-state as sāmarasya-poured; 5.138 supplies the first image-pair of the five-fold inventory — ānanda-anukāra and sukha-ankura.

Ovi 5.138

Original (Marathi): ते आनंदाचे अनुकार । सुखाचे अंकुर । कीं महाबोधें विहार । केले जैसे ॥१३८॥

Voice: jnaneshvar-teacher

Word-by-word gloss

Marathi	Meaning
ते	they
आनंदाचे अनुकार	ānanda's anukāra (replica / mimicry / image-of-ānanda)
सुखाचे अंकुर	sukha's ankura (sprout / fresh-shoot of happiness)
कीं	or / as-if
महाबोधें	by-mahābodha (the great-awakening)
विहार	vihāra (sport / play / strolling)
केले जैसे	as-if-made / as-if-engaged-in

Literal translation

English: They are the replica of ānanda — the sprout of sukha — or, as if mahābodha itself had taken to strolling.

मराठी (आधुनिक): ते आनंदाचे रूप (अनुकार) आहेत, सुखाचा अंकुर आहेत; किंवा महाबोधानेच जणू विहार (खेळ, फेरफटका) केला आहे.

Metaphor-unfold

Metaphor-family: ananda-replica + sukha-sprout + mahabodha-sport — three figural-identifications of the antaḥsukha yogī.

Literal image	Philosophical referent	Modern equivalent
Ānanda's anukāra — the yogī is not one-who-has-ānanda but one-who-is-the-image-of-ānanda; ānanda has acquired a visible-form, and that form is this figure	The antaḥ-sukha yogī is not a container of bliss but bliss's externalization — bliss has stepped-outside-itself into a body	The musician who is the music when playing — not playing it, not channeling it, but being its visible-form for the duration
Sukha's ankura — the fresh-shoot of sukha breaking through; the figure is what sukha looks like when it pushes-into-the-world	The realized one is sukha in its emergence-into-form — the most-vital, least-completed image; the ankura (sprout) is younger and more-alive than the vṛkṣa (full tree)	The dancer in the first three months of a new piece — when the choreography is coming-into-the-body and the body is the sprout of the dance
Mahābodha's vihāra — the great-awakening has taken to strolling; the figure is what mahābodha looks like when it goes for a walk	The realized one is the great-awakening at leisure — not the moment-of-awakening but its casual-form; mahābodha strolling is the cluster's claim about lived-realization	The seasoned teacher whose presence in a classroom is teaching-at-leisure — not performing, not preparing, just being-teaching in motion

Nāth-yogic layer

No Nāth-yogic referent in this ovi. Mahābodha is the classical Buddhist-tinged-Vedānta great-awakening (cf. bodhi, mahā-bodhi), not the Nāth-tantric bodha-mātra-tattva. The vocabulary is doctrinal.

Cross-references

Internal: developed-further from 5.137 (the inventory began with sāmarasya-poured; now ānanda-anukāra + sukha-ankura + mahābodha-vihāra); developed-further → 5.139 (the inventory continues with vivekāchē gāva + parabrahma-svabhāva + brahmavidyā-aḷankārale-avayava).
Tukaram parallel: none direct for this ovi alone — the cluster's Tukaram resonances land at 5.137 (mātalē Vaiṣṇava), 5.142 (sant-pūjā), 5.144 (samarasa), 5.145 (non-dualism), 5.146 (equanimity).
Source citation: BG-5.24 echo — the Sanskrit's antaḥ-sukha + antar-ārāma + antar-jyoti is here imagistically-amplified into being-the-replica-of-ānanda + being-the-sprout-of-sukha + being-the-stroll-of-mahābodha. The interpretive-move: from one-who-is-X-inwardly to one-who-IS-X's-image-outwardly-visible.

Modern application

The reader who has noticed that, in the presence of a certain elder-figure they know — a grandparent, a teacher, an old friend — there is a quality-of-presence that feels less like the person has bliss and more like the person IS what bliss looks like in human form. 5.138's आनंदाचे अनुकार is the technical-term for this. The reader is being given the doctrinal-frame for what they have intuitively perceived.
The reader who has noticed that, at certain rare moments, they themselves have functioned in this way for someone else — that a younger colleague or friend has remarked on a quality of presence that did not feel, from the inside, like anything they were producing. 5.138 names this as the sukha-ankura condition: sukha-pushing-into-form-through-them. The reader is asked not to claim it, but to recognize the structure when it occurs.
The reader who has watched a teacher walk into a classroom and have the room shift — without the teacher having said anything, done anything, or signaled anything. 5.138's महाबोधें विहार (mahābodha-strolling) is the technical-term: the great-awakening at leisure changes the field of a room by being-in-it, not by acting-on-it. The reader is invited to read the room-shift diagnostically.

Sādhanā

Today, identify one person in your life who, when they enter a room, shifts the room — without doing anything in particular. Spend three minutes (silently) noticing the texture of that shift. Not the person's actions; not their words. The baseline-change-in-the-field when they are present. The 5.138 claim is that this shift is the sukha-ankura and mahābodha-vihāra phenomenon — observable, in your own social world, today.

Arc

5.138 supplies the first three images of the five-fold inventory (ānanda-anukāra, sukha-ankura, mahābodha-vihāra); 5.139 supplies the next three (vivekāchē gāva, parabrahma-svabhāva, brahmavidyā-aḷankārale-avayava).

Ovi 5.139

Original (Marathi): ते विवेकाचें गांव । कीं परब्रम्हींचे स्वभाव । नातरी अळंकारले अवयव । ब्रह्मविद्येचे ॥१३९॥

Voice: jnaneshvar-teacher

Word-by-word gloss

Marathi	Meaning
ते	they
विवेकाचें गांव	viveka's village (gāva — village, place-of-residence)
कीं	or
परब्रम्हींचे स्वभाव	parabrahma's natural-state / parabrahma's svabhāva
नातरी	or-else
अळंकारले	ornamented / adorned
अवयव	limbs / body-parts
ब्रह्मविद्येचे	of-brahmavidyā

Literal translation

English: They are the village of viveka — or, the natural-state of parabrahma — or-else, brahmavidyā's ornamented limbs.

मराठी (आधुनिक): ते विवेकाचे गांव आहेत; किंवा परब्रह्माचा स्वभाव आहेत; किंवा ब्रह्मविद्येचे अळंकार घातलेले अवयव आहेत.

Metaphor-unfold

Metaphor-family: viveka-village + parabrahma-svabhava + brahmavidya-ornamented-limbs — three figural-identifications continuing the 5.138 inventory.

Literal image	Philosophical referent	Modern equivalent
Viveka's gāva — the figure is the village-where-discrimination-lives; viveka is not a faculty they have but a place-they-are	The realized one is where viveka resides — not a discriminator, but the discrimination's habitation; viveka has settled-into-form as this figure	The senior judge whose whole life-arrangement is law-and-discrimination — not as profession but as the structure-of-their-being; legal discrimination has acquired a residential-address
Parabrahma's svabhāva — the figure is the natural-state of parabrahma; brahma made-walking	The realized one is parabrahma in its svabhāva-form — what parabrahma looks like when it has acquired natural-state-as-a-person	(See 5.138 — same structure: ānanda has acquired form, mahābodha is strolling; here: parabrahma's svabhāva is manifest as this figure)
Brahmavidyā-aḷankārale-avayava — brahmavidyā's ornamented limbs — the figure is brahmavidyā wearing jewelry; knowledge personified, dressed, made-beautiful	The realized one is brahmavidyā in its visible-aesthetic form — knowledge is not abstract here; it has limbs, and the limbs are adorned; the aesthetic-of-realization is part of the doctrine	The dancer whose every limb-position teaches the dance's grammar — the dance-as-knowledge has acquired a body, and the body's ornaments are inseparable from the teaching

Nāth-yogic layer

No Nāth-yogic referent in this ovi. Brahmavidyā is the classical Upaniṣadic-Vedānta knowledge-of-brahman (cf. brahmavidyā-prakāśa in late-Upaniṣadic literature), not the Nāth-tantric brahmavidyā-as-tantric-mantra-stream. The vocabulary is doctrinal.

Cross-references

Internal: developed-further from 5.138; developed-further → 5.140 (the closing pair — sattva-of-sattva + chaitanya-āngika).
Tukaram parallel: none direct.
Source citation: BG-5.24 echo — the Sanskrit's brahma-bhūta (become-Brahman) is unpacked into (a) parabrahma's svabhāva (parabrahma made-walking) and (b) brahmavidyā's ornamented limbs (knowledge given a body). The Sanskrit's becoming-Brahman becomes the Marathi's Brahma-becomes-visible-as-this-person.

Modern application

The reader who has met a senior practitioner and noticed that their whole way of being — gait, gesture, vocabulary, the way they pour tea — is the practice; the practice is not something they do and then stop-doing. 5.139's विवेकाचें गांव (viveka's village) is the technical-term: viveka has settled into-residence as this person. The reader is invited to read the senior-practitioner's residential-quality of practice as the cluster's claim.
The reader who notices that their own gestures, after long-practice, have begun to teach something — a friend asks how to do something they were not asked about, and the answer was visible in how they sat or moved. 5.139's अळंकारले अवयव । ब्रह्मविद्येचे (brahmavidyā's ornamented limbs) is the technical-term: the body has become a teaching-instrument in its own arrangement. The reader is not claiming mastery; they are noticing the transmission-through-limbs phenomenon.
The reader who has noticed that a certain conversation-partner, by the way they listen, makes ideas come into clearer shape than they would on their own. 5.139's परब्रम्हींचे स्वभाव (parabrahma's svabhāva) names the structural-claim: such a listener is not performing receptivity; they are receptivity-as-natural-state. The conversation-partner's listening is parabrahma's svabhāva in conversational-form.

Sādhanā

Today, identify one limb-gesture (the way you sit, the way you pick up a cup, the way you walk into a room) that you have noticed changing over the past few years. Spend two minutes asking: what is this gesture, in its current form, teaching that the older form did not teach? No correction-attempt. Just the diagnostic look at one limb-gesture as aḷankārale avayava — an ornamented-limb of an emerging brahmavidyā.

Arc

5.139 supplies three more images of the inventory; 5.140 closes with two more (sattva-of-sattva + chaitanya-āngika) and the rhetorical-suspension that opens the 5.141-5.143 frame-break.

Ovi 5.140

Original (Marathi): ते सत्त्वाचे सात्त्विक । कीं चैतन्याचे आंगिक । हें बहु असो एकैक । वानिसी काई ॥१४०॥

Voice: jnaneshvar-teacher

Word-by-word gloss

Marathi	Meaning
ते	they
सत्त्वाचे सात्त्विक	sattva's sāttvika (the essence-of-essence; the sattva-most-quality of sattva)
कीं	or
चैतन्याचे आंगिक	chaitanya's āngika (bodily-form / limb-form of chaitanya)
हें बहु असो	enough of this / let this be
एकैक	each-by-each / one-by-one
वानिसी काई	what (more) is to be described

Literal translation

English: They are the sāttvika of sattva — or chaitanya's bodily-form. But enough of this — what (further) is to be described, each-by-each?

मराठी (आधुनिक): ते सत्त्वाचे सात्त्विक (सत्त्वाची सात्त्विकता) आहेत; किंवा चैतन्याचे आंगिक (शरीर-रूप) आहेत. आता हे थांबवू — एकेकाची किती वानिशी (वर्णन करिशी) करावी?

Metaphor-unfold

Metaphor-family: sattva-of-sattva + chaitanya-bodily-form — the closing image-pair of the inventory.

Literal image	Philosophical referent	Modern equivalent
Sattva's sāttvika — the figure is sattva-in-its-essence; the most-sattvic quality of sattva itself	The realized one is sattva-guṇa in its purest concentration — beyond rajas-tamas, into the core-of-sattva; the doctrine borrows from Sānkhya here but uses sattva as the ground of clarity-as-such rather than the threefold-guṇa classification	The most-still water in the deepest part of the lake — water's own quality of stillness in its purest concentration
Chaitanya's āngika — the figure is chaitanya (consciousness) in bodily-form; consciousness made-incarnate as limbs	The realized one is chaitanya-acquired-a-body — consciousness has stepped-into-form, and the form's limbs are the chaitanya's articulation	The senior physician whose hands know before their mind does — chaitanya has worked-its-way-down-into-the-fingertips and now articulates through them directly

Cascade-completion note: 5.140 closes the five-fold inventory across 5.137-5.140 — the nine images are: sāmarasya-melt (5.137), ānanda-anukāra + sukha-ankura + mahābodha-vihāra (5.138), vivekāchē-gāva + parabrahma-svabhāva + brahmavidyā-aḷankārale-avayava (5.139), sattva-of-sattva + chaitanya-āngika (5.140). The closing बहु असो । एकैक वानिसी काई (enough — what each-by-each can I describe) is the Jñāneśvar pedagogical-marker of suspending elaboration — and is the explicit transition into the 5.141 frame-break.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. Sattva is here borrowed from Sānkhya (the threefold-guṇa scheme) but reread in the Vedānta key as the ground of pure clarity. Chaitanya is the classical advaita-Vedānta consciousness. Neither term is Nāth-tantric.

Cross-references

Internal: developed-further from 5.139; developed-further → 5.141 (the rhetorical-suspension opens the frame-break).
Tukaram parallel: none direct.
Source citation: BG-5.24 echo — the Sanskrit's brahma-bhūta-adhigacchati (he attains, having become Brahman) is here cashed in Sānkhya-Vedānta vocabulary (sattva-of-sattva + chaitanya-bodily-form). The Sanskrit does not deploy these terms; they are Jñāneśvar's importation into the audience's vocabulary. The closing बहु असो is the Jñāneśvarian suspension-marker — used here at the moment of pivot from doctrinal-image-cascade into self-commentary-aside.

Modern application

The reader who, after a long stretch of inner-work, has begun to notice that what used to require deliberate clarity is now just clarity — sattva-of-sattva, without the effort of holding oneself sattvically. 5.140 names this as the closing-image of the five-fold inventory: the most-sattvic quality of sattva arrives when sattva is no longer being practiced but is the medium.
The reader who notices that their body — hands, gait, voice — has begun to carry the inner-state without their having to broadcast it. 5.140's चैतन्याचे आंगिक (chaitanya's bodily-form) is the technical-term: the consciousness has worked-into-the-limbs. The reader is not asked to demonstrate; they are asked to notice that the limbs have already become the demonstration.
The reader who has noticed that they have stopped being able to fully describe certain inner-states to others — not because the states are mystical, but because the words feel thinner than the state. 5.140's बहु असो । एकैक वानिसी काई (enough — what each-by-each to describe?) is the technical-term for this descriptive-suspension. The reader is invited to read the speech-failure as the cluster's structural-feature, not as a personal-inadequacy.

Sādhanā

Today, identify one inner-state you have recently tried to describe to someone — to a friend, a therapist, a journal-page. Notice: at what point did the description give up? At what point did you find yourself reaching for the next image, then the next, then a third, and then concluding with something like that, but not really? Sit with the give-up-point for two minutes. The 5.140 claim is that this give-up-point is structural to the antaḥsukha state — it is the cluster's word for what cannot be described one-by-one.

Arc

5.140 closes the five-fold image-inventory with the suspension-marker बहु असो; 5.141 opens the frame-break — Jñāneśvar steps out of the BG-exposition to address his own composition's relation to santa-stuti and to Nivṛttināth's prompting.

Ovi 5.141

Original (Marathi): तूं संतस्तवनीं रतसी । तरी कथेची से न करिसी । कीं निराळीं बोल देखसी । सनागर ॥१४१॥

Voice: commentary-on-self

Word-by-word gloss

Marathi	Meaning
तूं	you (second-person; addressed to Jñāneśvar's own tongue / pen / the implicit interlocutor)
संतस्तवनीं	in-santa-stuti / in-praise-of-saints
रतसी	you-are-immersed / you-are-engaged
तरी	yet / nevertheless
कथेची	of-the-kathā (the narrative, the BG-exposition)
से न करिसी	you-do-not-let-it-rest / you-do-not-give-it-its-due-rest
कीं	or
निराळीं बोल	separate words / distinct-words
देखसी	you-see / you-perceive
सनागर	townsman / urbanite / refined-citizen (literally: city-dweller; here used in the sense of the discerning one)

Literal translation

English: You — you are immersed in praising the saints, but you are not giving the kathā its due rest; or, discerning one, do you see separate words [that need to be said]?

मराठी (आधुनिक): तू तर संतस्तवनात रमून जातोस; पण कथेला (मुख्य प्रवचनाला) तू विश्रांती (तिचा वेळ) देत नाहीस — किंवा हे रसिका (सनागर / जाणत्या), तुला (अजून) निराळे (विशेष) बोल बोलायचे आहेत असे दिसते का?

Metaphor-unfold

No extended metaphor in this ovi. The work is frame-break — Jñāneśvar's second-person address to his own self / interlocutor, naming the temptation to keep praising the figures rather than returning to the BG-exposition.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: developed-further from 5.140 (the rhetorical-suspension at 5.140 was the pre-pivot; 5.141 is the pivot itself); developed-further → 5.142 (the rasa-in-the-bud confessional follows); parallel-image to 1.1-1.50 (the corpus-foundational santa-stuti opening that the Jñāneśvarī begins with; 5.141-5.143 is a micro-replay of that founding-pattern inside chapter 5). The frame-break is one of the most-studied moments of Jñāneśvar's self-aware composition-doctrine.
Tukaram parallel: none direct for this transitional ovi alone — the cluster's frame-break Tukaram resonance lands at 5.142 (sant-pūjā).
Source citation: none direct — this is Jñāneśvar's frame-internal self-address, not citation of an external locus.

Modern application

The writer who finds that, in the middle of an argument-driven essay, they want to pause and praise the figures they are arguing with — and worries that the praise will derail the argument. 5.141 names this exactly: you-are-immersed-in-santa-stuti, you-are-not-giving-the-kathā-its-rest. The writer is being given the doctrinal-frame for the legitimate tension between exposition and praise. The ovi does not resolve the tension; it names it as constitutive of the form.
The teacher who, mid-lecture on a technical topic, finds themselves wanting to break frame and address the students' own intellectual-formation directly. 5.141's structure is identical: the pull-toward-meta-address against the pull-toward-content. The teacher's discomfort with the temptation is shared by Jñāneśvar at this exact moment — and Jñāneśvar's answer is to take the break.
The therapist who, in a session, feels the pull to praise the client's process mid-conversation, against the pull to stay with the content under discussion. 5.141 is the structural-image: santa-stuti versus kathā. The therapist who is troubled by the temptation is invited to read the moment as not a failure-of-discipline but a legitimate doctrinal-tension between exposition-and-praise.

Sādhanā

Today, identify one frame-break-temptation — a moment in a conversation, a class, an email, where you wanted to pause and acknowledge the larger frame but stayed with the surface-content. Spend three minutes reflecting: was the staying-with-content the right call, or did the moment ask for the frame-break? No conclusion required. Just the question 5.141 raises.

Arc

5.141 names the temptation (santa-stuti rasa pulling against kathā-rest); 5.142 supplies the confessional image (the rasa is held in the bud) and names the composition-doctrine (the granthārtha-dīpa is lit by the sādhu-hṛdaya-rāūḷī).

Ovi 5.142

Original (Marathi): परि तो रसातिशयो मुकुळीं । मग ग्रंथार्थदीपु उजळीं । करी साधुहृदयराउळीं । मंगळउखा ॥१४२॥

Voice: commentary-on-self

Word-by-word gloss

Marathi	Meaning
परि	but / however
तो रसातिशयो	that excess-of-rasa (the surplus of poetic-flavor in santa-stuti)
मुकुळीं	in-the-bud / in-the-not-yet-opened-flower
मग	then
ग्रंथार्थदीपु	the granthārtha-dīpa (the lamp of the text's meaning)
उजळीं	I light / I kindle
करी	makes / does
साधुहृदयराउळीं	the sādhu-hṛdaya-rāūḷī (the saint's heart-temple / the saint's heart-as-royal-court)
मंगळउखा	the auspicious dawn (mangaḷa-uṣā)

Literal translation

English: But that excess-of-rasa [I will keep] in-the-bud; then I kindle the granthārtha-dīpa — the saint's heart-temple makes [it] the auspicious-dawn.

मराठी (आधुनिक): परंतु तो (संतस्तवनाचा) रसातिशय अजून कळीतच (मुकुळीतच) ठेवतो; मग ग्रंथार्थाचा दिवा उजळवतो — साधूंच्या हृदय-राऊळी मंगळ-उषा (पहाटेची मंगळमय शुभता) तयार होते.

Metaphor-unfold

Metaphor-family: rasa-in-bud + granthartha-dipa + sadhu-hridaya-rauli + mangala-usha — a four-fold image-cluster naming the Jñāneśvarian composition-doctrine.

Literal image	Philosophical referent	Modern equivalent
The excess-of-rasa (the surplus poetic-flavor of santa-stuti) is held in the bud — not denied, but not yet opened; reserved	The praise-of-saints is not finished — it is suspended in unopened form, available later; the exposition is permitted to proceed without losing the praise	The orchestra holding the melodic-theme in reserve before the variations — the theme is not abandoned; it is held-back to be unfolded later, more powerfully
The granthārtha-dīpa (the lamp of the text's meaning) is lit; the BG's meaning is illumined as a lamp	The exposition resumes, but it resumes by being-illumined, not by being-decoded	The classroom-lamp turned on at the moment the lecture resumes — the light is not added to the discourse; it enables the discourse
The sādhu-hṛdaya-rāūḷī (the saint's heart-temple / heart-as-royal-court) is the lighter of the granthārtha-dīpa — the saints' hearts light the lamp of the text's meaning	The text cannot be commented-on without the saints' hearts; the locus of textual-illumination is not the author's intellect but the saints' hearts	The lineage-of-teachers who, when the practitioner sits down to teach, are the actual source of what the practitioner can say — the teacher is the lamp-bearer, not the lamp-source
The mangaḷa-uṣā (auspicious-dawn) — the dawn-light that the saints' heart-temple makes	The resumption-of-exposition is not a return-to-darkness; it is a new-dawn — the praise-of-saints was not interrupting; it was bringing forth dawn	The morning-pause in a long night-watch — the pause is not the watch ending; it is the dawn-arriving, after which the watch resumes in a different light

Pedagogical-pattern: 5.142 is one of the Jñāneśvarī's most-quoted composition-doctrine moments. The structure — I do not produce the meaning; the saints' hearts kindle the lamp — recurs across the text and is the Jñāneśvarian theology-of-composition. The corpus-pattern: every major frame-break (1.4-1.20 opening; 13.1100-area; 18.1750 closing pasāyadāna) returns to this same image-family.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The hṛdaya-rāūḷī (heart-as-royal-court) is the classical-poetic hṛdaya-mandira — not the Nāth-tantric anāhata-cakra technical sense. The vocabulary is sant-bhakti poetic-Marathi.

Cross-references

Internal: developed-further from 5.141; developed-further → 5.143 (the explicit Nivṛttidāsa self-naming follows); parallel-image to 1.1-1.50, 13.1100-area, 18.1750 (the corpus-wide pattern of granthārtha-dīpa lit by sādhu-hṛdaya-rāūḷī in every major frame-break).
Tukaram parallel: abhang 2887 — the canonical sant-pūjā warrant (pāya-vaṇī-kāyā-kuravaṇḍī-ōmvāḷaṇē; all-knowledge-at-sants-feet). Tukaram's all-knowledge-at-sants-feet is the bhakti-key form of Jñāneśvar's the granthārtha-dīpa is lit by the sādhu-hṛdaya-rāūḷī. Both texts hold that the locus-of-knowledge is not the author's intellect but the saints. (See project memory: Tukaram canonical sant-pūjā text.) Thematic-resonance, structural-foundation.
Source citation: none direct — this is Jñāneśvar's composition-doctrine in his own image-vocabulary.

Modern application

The teacher who, before sitting down to teach a difficult topic, invokes their own teachers internally — not as a ritual, but because they have noticed that the quality of what arrives in the lecture depends on whether or not this internal-invocation has happened. 5.142's claim is doctrinal: the granthārtha-dīpa is lit by the sādhu-hṛdaya-rāūḷī. The teacher's empirical-observation about their own teaching is being given the textual-frame. The lineage-invocation is not optional ornamentation; it is structurally load-bearing.
The writer who notices that their best pages are pages where they were not trying to be brilliant but were trying to honor a debt to a tradition or a person. 5.142 names this: the mangaḷa-uṣā (auspicious-dawn) is made by the saint's-heart-temple, not by the author. The writer is not asked to generate the light; they are asked to let the saints' hearts kindle it.
The reader who has noticed that, in their own reading-life, certain passages open only when they read them slowly enough to let the original lineage become present — when the book is read alongside an imagined acknowledgment of the teachers who carried the text to them. 5.142 is the structural-claim about why this is. The book does not yield its meaning by intellectual-effort alone; the sādhu-hṛdaya-rāūḷī must light the lamp.

Sādhanā

Today, before one act of work (writing an email, having a difficult conversation, sitting down to read a hard text), pause for 60 seconds and name internally one teacher whose presence in your formation has made-possible whatever you are about to do. Do not pray, do not request; just name. Then begin the work. The 5.142 claim is that the quality of the granthārtha-dīpa depends on whether the sādhu-hṛdaya-rāūḷī has been allowed to kindle it. Test the claim, once, on one small piece of work today.

Arc

5.142 supplies the composition-doctrine in image-form; 5.143 supplies the explicit Nivṛttidāsa self-naming and pivots back to the Kṛṣṇa-voice.

Ovi 5.143

Original (Marathi): ऐसा श्रीगुरूचा उवायिला । निवृत्तिदासासी पातला । मग तो म्हणे श्रीकृष्ण बोलिला । तेंचि आइका ॥१४३॥

Voice: commentary-on-self

Word-by-word gloss

Marathi	Meaning
ऐसा	such / in-this-way
श्रीगुरूचा	of Śrīgurū (the venerable guru — Nivṛttināth)
उवायिला	prompting / instigation / inciting (uvāyila — that-which-prompts-or-instigates)
निवृत्तिदासासी	to Nivṛttidāsa (Jñāneśvar's self-name: the dāsa of Nivṛtti)
पातला	reached / arrived
मग	then
तो म्हणे	he says
श्रीकृष्ण	Śrīkṛṣṇa
बोलिला	spoke / has-spoken
तेंचि	that-very-thing
आइका	hear / listen

Literal translation

English: Such was Śrīgurū's prompting — it reached Nivṛttidāsa. Then he says: Śrīkṛṣṇa has spoken — hear that.

मराठी (आधुनिक): अशा (वर सांगितलेल्या) श्रीगुरूंच्या (निवृत्तिनाथांच्या) प्रेरणेने हे (ज्ञान) निवृत्तिदासाला (मला, ज्ञानेश्वराला) पोहोचले; मग तो (निवृत्तिदास) म्हणतो — आता श्रीकृष्ण जे बोलले ते ऐका.

Metaphor-unfold

No extended metaphor in this ovi. The work is self-identification (Nivṛttidāsa) and voice-pivot (return to Kṛṣṇa-uvāca).

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The Nivṛtti-lineage is Nivṛttināth in the Nāth-siddha-paramparā, but here the Nivṛttidāsa self-naming is the bhakti-form dāsa of Nivṛtti, not the tantric-initiate name. Adhyāya 5 holds the doctrinal register; Nāth-tantric vocabulary opens in adhyāya 6.

Cross-references

Internal: developed-further from 5.142; developed-further → 5.144 (the explicit voice-pivot back to Kṛṣṇa); parallel-image to 18.1751 (the closing pasāyadāna re-deploys the Nivṛttidāsa self-naming — the 5.143 mid-chapter self-naming is the chapter-arc-rehearsal of the closing-prayer self-positioning).
Tukaram parallel: none direct for this self-naming ovi alone — the cluster's Nivṛttidāsa moment has no direct Tukaram parallel because the dāsa-of-Nivṛtti lineage-claim is specifically Jñāneśvarian (Tukaram's lineage-claim is the Vārkarī parampara, anchored in Nāmadeva and Janārdana-Svāmī, not in Nivṛttināth).
Source citation: none direct — this is Jñāneśvar's own lineage-self-naming. The line मग तो म्हणे श्रीकृष्ण बोलिला । तेंचि आइका is the explicit voice-pivot announcement: from-now-on the speech is Kṛṣṇa's, not Nivṛttidāsa's. The Jñāneśvarī's frame-discipline — the awareness of whose voice is currently speaking — is exemplary here.

Modern application

The writer who, when introducing a translation or commentary, explicitly names who taught them the source — not as ornamentation but because the naming changes the quality of what follows. 5.143's structure — Śrīgurū's prompting reached Nivṛttidāsa; then he says: Kṛṣṇa has spoken — hear that — is the technical-form. The writer who has noticed that their commentary lands differently when they have first named their teacher is being given the doctrinal-frame.
The reader who notices that, in their own self-account, the word I sometimes feels honest (when reporting personal experience) and sometimes feels misleading (when channeling what a teacher said). 5.143's Nivṛttidāsa says: Śrīkṛṣṇa has spoken — hear that is the cleanest available solution: the speaker's I is replaced with the dāsa-of-X who reports the speech of Y. The reader is invited to test this structure in one piece of writing today.
The reader who has noticed that their own gravest claims in conversation are the ones where they cannot honestly say this is mine — the claims that arrived through someone else. 5.143 names the structure of receiving-rather-than-producing. The dāsa-of-Nivṛtti is not the author of what is to follow; he is the reception-and-relay.

Sādhanā

Today, find one piece of writing you are about to send (an email, a paragraph, a comment) and, before sending, ask: of whose voice am I currently the dāsa here? If a clean answer arrives, consider whether the writing acknowledges it (even silently to yourself). If no clean answer arrives, that is also data. The 5.143 claim is that voice-disambiguation is structural to truthful-composition — the Nivṛttidāsa says: Kṛṣṇa has spoken form is available to any honest writer.

Arc

5.143 closes the frame-break with the explicit Nivṛttidāsa self-naming and the voice-pivot announcement; 5.144 returns to Kṛṣṇa-voice with the Arjuna-vocative and the BG-5.25 ananta-sukha-ḍōha image.

Ovi 5.144

Original (Marathi): अर्जुना अनंत सुखाच्या डोहीं । एकसरा तळुचि घेतला जिहीं । मग स्थिराऊनि तेही । तेंचि जाहले ॥१४४॥

Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
अर्जुना	Arjuna! (vocative)
अनंत सुखाच्या	of-infinite-sukha
डोहीं	in-the-ḍōha (in-the-deep-pool)
एकसरा	at-once / all-at-once
तळुचि	the-bottom-itself / the-very-floor
घेतला	grasped / taken-hold-of
जिहीं	by-whom (those-who)
मग	then
स्थिराऊनि	becoming-stable / having-stabilized
तेही	even-they
तेंचि	that-very-thing
जाहले	became

Literal translation

English: Arjuna! — those who, in the deep-pool of infinite sukha, all-at-once grasped the very-floor — then, having stabilized, they became that-very-thing.

मराठी (आधुनिक): हे अर्जुना! ज्यांनी अनंत सुखाच्या डोहात (खोल तलावात) एकाच क्षणी तळच धरला (स्थापला), मग ते स्थिर होऊन त्या (तळाशी, परब्रह्माशी) एकरूपच झाले.

Metaphor-unfold

Metaphor-family: ananta-sukha-doha — the chapter-5's signature water-image for brahma-nirvāṇa.

Literal image	Philosophical referent	Modern equivalent
The infinite-sukha-ḍōha (the deep-pool of unlimited bliss); brahma-nirvāṇa is imaged as a deep-pool rather than as a destination	Brahma-nirvāṇa is not arrived at; it is entered-and-bottomed; the realized one has dropped to the bottom of the pool rather than moved-to anywhere	The diver who, in a deep clear lake, lets the body sink rather than swim — the bottom is reached by not-resisting-gravity, not by navigation
The figure all-at-once grasps the very-floor (`एकसरा तळुचि घेतला`) — the bottom is grasped at-once, not approached incrementally	Brahma-nirvāṇa is reached suddenly — not by graduated-progress but by all-at-once seizure; the labhante (they attain) of BG-5.25 is upgraded from receive to seize-the-bottom	The musician who, after years of practice, finally hits the note they have been approaching — the hitting is sudden, even though the approach was years long
Then, stabilizing (`स्थिराऊनि`), they became that-very-thing (`तेंचि जाहले`) — after the seizure, the figure stabilizes into the bottom and becomes the bottom	The brahma-bhūta-adhigacchati is not a relationship-with-Brahman but a becoming-Brahman; the seizure is followed by identification — the diver does not return; the diver becomes the pool's floor	The artist who, in late career, has stopped making their art and is their art — there is no longer a making-distance between them and the work

Image-pattern: 5.144's water-image (ananta-sukha-ḍōha) is corpus-canonical. Cluster 0089's 2.336 used the water-into-water samarasa for the sthitaprajña; 5.144 uses the deep-pool-bottom for the brahma-bhūta-adhigacchati. The water-figure-family runs across the text as the standard image for non-dual-merge.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The water-image is classical-Vedānta-bhakti, not Nāth-tantric. The bottom-of-the-pool is not the brahmarandhra or any cakra-locus; it is the brahma-bhūta-state in image-form.

Cross-references

Internal: developed-further from 5.143 (the voice-pivot lands here); parallel-image to 2.336 (cluster 0089's water-into-water samarasa — chapter-2 form of the same merge-claim); developed-further → 5.145 (the alternative path of ātma-prakāśa and the jīvanmukti-claim).
Tukaram parallel: abhang 2474 — the canonical samarasa abhang (salt-water + fire-camphor + one-flame, sung at samādhi-funeral occasions). Tukaram's lavana-into-jala becomes-water is the bhakti-key form of Jñāneśvar's ananta-sukha-ḍōhīm ... तेंचि जाहले: both texts hold that having grasped, became that-very-thing. (See project memory: Tukaram lavana-water samarasa abhang.)
Source citation: BG-5.25 direct-paraphrase — Sanskrit's लभन्ते ब्रह्मनिर्वाणम् ऋषयः क्षीणकल्मषाः (the ṛṣis with impurities-wasted-away attain brahma-nirvāṇa) is rendered with the image-load infinite-sukha-pool with bottom-grasped. The Sanskrit's labhante (they attain) is upgraded to taḷu chi ghētalā (grasped the bottom-itself).

Modern application

The reader who has been doing a serious practice for years and has noticed that the progress-narrative — getting better, advancing through stages — has begun to feel inappropriate to what is actually happening. 5.144's image is the alternative: not progress, but dropping. Not climbing, but grasping-the-floor-at-once. The reader who has felt the progress-narrative as misleading is being given the doctrinal-frame for what they have intuited.
The reader who has noticed that, in a particular relationship — long-term partner, old friend, child — they have stopped negotiating and managing, and have become something more like the floor of the pool together. 5.144's तेंचि जाहले (became that-very-thing) is the technical-term: the relationship has bottomed-and-stabilized; the relating-by-effort has been replaced by being-the-bottom-of-the-same-pool.
The reader who has had one experience — perhaps a near-death moment, a profound illness, a transformative grief — after which they cannot any longer climb back into the old way of being. The old way is no longer available. 5.144's image is structural: once the bottom-of-the-ananta-sukha-ḍōha has been grasped, even briefly, the surface-life is forever a return-from-bottom, not a normal. The reader is invited to read the non-availability of the old way as the cluster's word.

Sādhanā

Today, identify one practice you have been doing (meditation, journaling, exercise, reading) for over five years. Ask: in this practice, am I still climbing — adding skills, progressing through stages, accumulating — or am I now dropping — letting gravity take me toward the floor of the pool? No correction-attempt. Just the diagnostic note. The 5.144 claim is that brahma-nirvāṇa is reached by dropping, not by climbing; the question is which of the two is currently happening in your practice.

Arc

5.144 supplies the BG-5.25 direct-rendering with the ananta-sukha-ḍōha image; 5.145 supplies the alternative path of ātma-prakāśa and the explicit jīvanmukti-claim.

Ovi 5.145

Original (Marathi): अथवा आत्मप्रकाशें चोखें । जो आपणपेंचि विश्व देखे । तो देहेंचि परब्रह्म सुखें । मानूं येईल ॥१४५॥

Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
अथवा	or-else / alternatively
आत्मप्रकाशें	by-ātma-prakāśa (by-the-light-of-the-self)
चोखें	pure / unmixed / clean
जो	the-one-who
आपणपेंचि	in-oneself-itself / in-one's-own-self-itself
विश्व	the universe / the world
देखे	sees
तो	that-one
देहेंचि	in-the-body-itself
परब्रह्म सुखें	as-parabrahma-sukha
मानूं येईल	one-can-be-taken-as / one-can-be-called

Literal translation

English: Or — by pure ātma-prakāśa, the one who sees the universe in oneself-itself, can be taken-as parabrahma-sukha in the body-itself.

मराठी (आधुनिक): किंवा (दुसरा मार्ग) — पवित्र आत्मप्रकाशाने जो आपल्यातच विश्व पाहतो, तो देहातच (या शरीरातच) परब्रह्म-सुख-रूप मानला जाऊ शकतो.

Metaphor-unfold

Metaphor-family: atma-prakasha-vishva-darshana — the self-as-light revealing the universe-in-the-self.

Literal image	Philosophical referent	Modern equivalent
The pure ātma-prakāśa (the unmixed light of the self) is the means by which the figure sees the universe in oneself-itself — the self is both the light and the medium-in-which-the-universe-appears	The realized one is not receiving the universe's light but the universe is appearing in their self-light; the cognitive-mechanism is self-as-light	The skilled scientist who, in their best moments, sees the whole field-of-their-work inside their own thinking — the field is not over there; it is in here, lit by here

Jīvanmukti-claim: The ovi's load-bearing clause is देहेंचि परब्रह्म सुखें । मानूं येईल (in-the-body-itself, one can be taken-as parabrahma-sukha). This is the chapter-5's most-explicit jīvanmukti-statement: brahma-nirvāṇa is in the body itself. The cluster (0206) and cluster 0199 together establish the chapter-5 jīvanmukti-doctrine — apunar-āvṛtti and brahma-nirvāṇa are both lived now, in this body.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. Ātma-prakāśa is the classical Vedānta self-as-light; not the Nāth-tantric prakāśa-bindu / jyoti-prakāśa at the brahmarandhra. The vocabulary is doctrinal-Vedānta.

Cross-references

Internal: parallel-image to 5.89 (cluster 0199's एक आपणपांचि जैसें । ते देखतीं विश्व तैसें — chapter-5 cognitive-claim bookend); developed-further → 5.146 (the brahma-village whose adhikāra is the niṣkāma).
Tukaram parallel: abhang 2917 — the canonical bhakti-non-dualism (no-bheda-sahaja-vinōda; you-speak-with-my-mouth; I-in-you-with-sukha; viparīta-only-in-naming). Tukaram's non-difference-lived-in-the-body is the bhakti-key form of Jñāneśvar's deheñchi parabrahma sukheñ: both texts hold the lived-non-difference. (See project memory: Tukaram canonical non-dual identification.)
Source citation:
BG-5.25 direct-paraphrase: Sanskrit's chinna-dvaidhāḥ (those whose dualities-of-doubt have been sundered) is Marathi-cashed as seeing-the-universe-in-oneself. The Sanskrit's sundering is read as seeing-into-oneness.
Īśā Upaniṣad 6 (echo): यस्तु सर्वाणि भूतानि आत्मन्येवानुपश्यति (he who sees all beings in the self) is the Upaniṣadic doctrinal-warrant.

Modern application

The reader who has noticed that, when they think most clearly about a difficult problem, the problem is not a separate object but something that appears within their own thinking-field. 5.145's आपणपेंचि विश्व देखे (sees-the-universe-in-oneself) is the cognitive-mechanism. The realized one's cognition is structurally this — the universe is in the self-light, not out there illuminated.
The reader who has had one moment of unmistakable unity-with-everything — perhaps in meditation, perhaps in grief, perhaps in love — and has wondered whether it was real or imagined. 5.145's claim is that such a moment is the structure of the brahma-nirvāṇa-attainment — in the body itself. The reader is not asked to authenticate the experience; they are asked to read it as the doctrinal-frame names it.
The reader who has stopped being able to think of certain people — close family, intimate friends — as over there and not here. The boundary has thinned. 5.145's structure is identical: the seeing-of-them in oneself is the ātma-prakāśa form of deheñchi parabrahma sukheñ. The boundary-thinning is being given the doctrinal-frame.

Sādhanā

Today, in one quiet moment, do the following experiment: pick one category (a city, a profession, a community you belong to) and, for two minutes, sit with the question: is this category over there as an external object I can describe, or is it in here as part of what I see-through? Do not try to force the answer. Notice what arrives. The 5.145 claim is that the realized cognitive-mode is category-as-part-of-self-light, not category-as-external-object; the experiment is a small-form test of where you currently are.

Arc

5.145 supplies the alternative path (ātma-prakāśa + universe-in-the-self + jīvanmukti); 5.146 names the brahma-village whose adhikāra belongs to the niṣkāma.

Ovi 5.146

Original (Marathi): जें साचोकारें परम । ना तें अक्षर निःसीम । जिये गांवींचे निष्काम । अधिकारिये ॥१४६॥

Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
जें	which
साचोकारें परम	truly-supreme (sācōkārēm parama — true-effected-supreme; truly-and-effectively-the-highest)
ना तें	not-that-other / and-which
अक्षर	imperishable / akṣara
निःसीम	without-limit / boundless
जिये गांवींचे	of-which-village
निष्काम	desireless (niṣkāma)
अधिकारिये	the-qualified-occupants / the-authorized-citizens

Literal translation

English: That which is truly-and-effectively supreme — and which is akṣara (imperishable) and niḥsīma (boundless) — of which village the niṣkāma are the qualified-occupants.

मराठी (आधुनिक): जे सत्य-स्वरूपात (साचोकारात) परम (श्रेष्ठ) आहे आणि जे अक्षर (अविनाशी) व निःसीम (मर्यादा-रहित) आहे — त्या गांवाचे निष्काम (निरिच्छ) हेच अधिकारी (खरे रहिवासी) आहेत.

Metaphor-unfold

Metaphor-family: aksharaa-nihsima-gaava — the brahma-state imaged as a village whose citizens are the desireless.

Literal image	Philosophical referent	Modern equivalent
The state is a gāva (village) — a residential locality, not a destination; one resides in brahma, one does not visit it	Brahma is where the realized one lives, not where they go; the state-as-residence is the doctrine's spatial-image	The artist's studio — not where the artist goes to perform, but where the artist resides as themselves; the studio is a village of the practice
The adhikāriyē (qualified-occupants / authorized-citizens) of this village are the niṣkāma (desireless); the qualification is not-wanting	The adhikāra (right-of-access) belongs to the niṣkāma — the paradox: only those who do not want the village are its citizens; wanting is the disqualifier	The friendship-circle that closes around the person who no longer requires the friendship-circle's validation; the not-needing is the qualifier-for-inclusion

Paradox: The village-of-the-niṣkāma is the chapter-5's most-compressed statement of the niṣkāma-paradox: the brahma-state belongs to those who have stopped wanting it. The Sanskrit BG-5.25's yata-ātmā (self-restrained) + sarva-bhūta-hite-rata (delighting-in-all-beings-welfare) is here read as: the yata-ātmā is what makes one niṣkāma; the sarva-bhūta-hite-rata is its outward-form.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. Akṣara-niḥsīma is the classical Upaniṣadic-Vedānta vocabulary (akṣara — imperishable; cf. Muṇḍaka 1.1.5-6, BG-15.16); not the Nāth-tantric akṣara-bindu (the imperishable-drop at the brahmarandhra).

Cross-references

Internal: developed-further from 5.145 (the alternative-path ātma-prakāśa figure is now identified as the brahma-village's adhikārī); developed-further → 5.147 (the citizen-roster — mahaṛṣi-grown, virakti-paid-off, niḥsamśaya-ripened).
Tukaram parallel: abhang 2867 — the canonical ṭhevilē-Anantē-taisē-chi-rāhāve (wherever the Infinite has placed-us, there itself one should remain; throw-the-burden-on-Deva). Tukaram's non-management-of-placement is the bhakti-key form of Jñāneśvar's niṣkāma-adhikāriyē. The citizen of the brahma-village is the one who has stopped contesting placement. (See project memory: Tukaram canonical ṭhevilē-Anantē equanimity prayer.)
Source citation: BG-5.25 direct-paraphrase — Sanskrit's yata-ātmā (self-restrained) + sarva-bhūta-hite-rata (delighting-in-all-beings-welfare) is here cashed as niṣkāma-adhikāriyē (the desireless-as-citizens). Note: the sarva-bhūta-hite-rata aspect of BG-5.25 is less foregrounded by Jñāneśvar than the yata-ātmā aspect — the chapter-5 commentary tilts toward the self-restraint dimension of the ṛṣi-portrait, with the sarva-bhūta-hite-rata dimension presupposed (the niṣkāma's outward-form is sarva-bhūta-hita) rather than separately-developed.

Modern application

The reader who has noticed that, in one domain of their life, the thing they used to chase now arrives on its own — when they have stopped pursuing it. 5.146's niṣkāma-adhikāra is the technical-term: the qualification is not-wanting. The reader is being given the doctrinal-frame for the paradox they have observed.
The reader who is wondering why, despite years of practice, brahma-nirvāṇa does not feel any closer. 5.146's claim: the wanting it closer is the disqualifier. The reader's concern about distance is the very kāma whose extinction is the adhikāra. The ovi does not ask the reader to stop wanting; it names that the wanting itself is the structure-of-the-distance.
The reader who has noticed that, in their own social-life, the inner-circle of people who matter is now composed of those who do not require the closeness — and is no longer composed of those who desperately wanted the closeness. 5.146's village-of-niṣkāma is the structural-claim. The reader is invited to read the changing-composition of their inner-circle as a small-form cash of the ovi.

Sādhanā

Today, identify one thing you are currently wanting — a state, a recognition, a relationship-quality. Spend three minutes asking: if I were to be the niṣkāma-adhikārī of this thing — if I were to be its qualified-citizen by no-longer-wanting it — what would change in how I am, today? No conclusion required. Just the question. The 5.146 claim is that the village admits by non-wanting, and the question is what non-wanting-this-thing would look like, if held for thirty seconds.

Arc

5.146 names the brahma-village and its niṣkāma-adhikāra; 5.147 closes the cluster by naming the citizen-roster — the mahaṛṣi-grown, virakti-paid-off, niḥsamśaya-ripened-continuously.

Ovi 5.147

Original (Marathi): जे महर्षीं वाढले । विरक्तां भागा फिटलें । जे निःसंशया पिकलें । निरंतर ॥१४७॥

Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
जे	those-who
महर्षीं	among-the-mahaṛṣis / in-the-mahaṛṣi-company
वाढले	have-grown-up
विरक्तां भागा	the-share-of-virakti
फिटलें	has-been-paid-off / has-been-discharged
जे	those-who
निःसंशया	to-niḥsamśaya (to no-doubt-state)
पिकलें	have-ripened
निरंतर	continuously / without-cessation

Literal translation

English: Those grown-up among the mahaṛṣis — in whom the share-of-virakti has been paid-off — those who have ripened, continuously, into niḥsamśaya.

मराठी (आधुनिक): जे महर्षींच्या सहवासात वाढले आहेत, ज्यांच्या विरक्तीचा हिस्सा फिटला (पूर्ण भरला, संपला) आहे, जे निरंतरपणे निःसंशयतेत पिकले (परिपक्व झाले) आहेत.

Metaphor-unfold

Metaphor-family: maharshi-grown-virakta-ripened-nihsamshaya — a three-fold imagistic-rendering of BG-5.25's ṛṣayaḥ kṣīṇakalmaṣāḥ chinnadvaidhāḥ.

Literal image	Philosophical referent	Modern equivalent
Grown-up among the mahaṛṣis (`महर्षीं वाढले`) — the figure has grown up (वाढले — childhood-development verb) among the great-sages, as if reared by them	The ṛṣayaḥ of BG-5.25 are not adult-individuals who became sages; they are those reared-by-the-sage-lineage — the lineage is constitutive, not optional. Sage-formation is upbringing, not attainment	The musician who grew up in a musical-family — the music is not learned-as-an-adult; it is in the family-vocabulary from infancy. The mahaṛṣi-grown is the spiritual-equivalent
The share-of-virakti has been paid-off (`विरक्तां भागा फिटलें`) — virakti was a debt-share (bhāga) and it has been discharged (phiṭalē); the kalmaṣa (impurity) is read as an unpaid-account now settled	BG-5.25's kṣīṇa-kalmaṣāḥ (impurities-wasted-away) is read as accounts-settled — the karmic-debt-of-attachment has been paid-off, not by ascetic-effort but by settlement. The image is accounting-fiscal	The person who has spent twenty years working through inherited family-patterns and notices, one day, that the pattern-debt has been paid — not by additional-effort, but because the account has been worked-down
Have ripened, continuously, into niḥsamśaya (`निःसंशया पिकलें निरंतर`) — the figure has ripened (पिकलें — fruit-ripening verb) continuously into the no-doubt state	BG-5.25's chinna-dvaidhāḥ (dualities-of-doubt sundered) is read as ripening-into-no-doubt — the doubt is not severed by an act; it is ripened-out-of by a continuous process. The निरंतर (continuously) is the load-bearing temporal-marker, paralleling 5.87's `अहर्निशीं` (day-and-night)	The doubt that, in long-relationship, gradually loses traction — not because it was argued-away, but because the relationship's continuity ripened-it-out over years

Continuity-marker note: The निरंतर (continuously) at 5.147 is one of the two great chapter-5 continuity-markers — the other being अहर्निशीं (day-and-night) at 5.87 in cluster 0199. The chapter's doctrinal-signature: the realized state is continuous, not episodic. The two markers together (ahar-niśīm at the BG-5.17 card; nirantara at the BG-5.25 card) function as the chapter-5 bookend-pair of the continuity-doctrine.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. Mahaṛṣi-vocabulary is the classical-Vedic / Purāṇic seven-sages lineage register, not the Nāth-tantric siddha-paramparā. The lineage-claim in 5.147 is the Vedic-mahaṛṣi lineage, not the Nāth-siddha lineage (though Jñāneśvar himself stands in the latter — the 5.147 reading is the BG-text's lineage-frame, not Jñāneśvar's own).

Cross-references

Internal: developed-further from 5.146 (the village-naming → citizen-roster); parallel-image to 5.87 (the chapter-5 continuity-marker bookend pair — ahar-niśīm at 5.87, nirantara at 5.147).
Tukaram parallel: none direct for this closing ovi alone — the cluster's Tukaram resonances have been distributed across 5.137 (mātalē), 5.142 (sant-pūjā), 5.144 (samarasa), 5.145 (non-dualism), 5.146 (equanimity).
Source citation: BG-5.25 direct-paraphrase. Three-fold rendering: (a) ṛṣayaḥ ⇔ महर्षीं वाढले (grown-up among mahaṛṣis — lineage-of-sages); (b) kṣīṇa-kalmaṣāḥ ⇔ विरक्तां भागा फिटलē (virakti-share-paid-off — accounting-image); (c) chinna-dvaidhāḥ ⇔ निःसंशया पिकलē निरंतर (ripened-continuously to niḥsamśaya). The Marathi is imagistic (childhood-development, fiscal-settlement, fruit-ripening) where the Sanskrit is adjectival-static. Jñāneśvar's signature operation: Sanskrit-statics-become-Marathi-processes.

Modern application

The reader who has noticed that, in their own formation, the things-they-most-deeply-know are things they did not learn — they grew up into them, often in the company of a particular elder or teacher. 5.147's महर्षीं वाढले (grown-up among mahaṛṣis) is the technical-term. The reader is being given the doctrinal-frame for the lineage-as-upbringing phenomenon: spiritual-knowledge is not acquired; it is grown-into.
The reader who has worked for years on a particular inner-pattern — a resentment, a craving, a fear — and notices, one day, that the pattern-account is paid. Not extinguished by force; paid. 5.147's विरक्तां भागा फिटलē (virakti-share-paid-off) is the cluster's word. The reader is invited to read their own pattern-resolution as settlement rather than suppression.
The reader who has noticed that a long-held doubt — about a vocation, a relationship, a metaphysical question — has stopped resolving by argument and has instead ripened. The doubt is not answered; it has dropped from the tree of its own weight. 5.147's निःसंशया पिकलē निरंतर (ripened-continuously to niḥsamśaya) is the technical-term. The doubt-ripening is a continuous process, not an event.

Sādhanā

Today, identify one long-standing doubt in your life (a question about a calling, a relationship, an unresolved philosophical position) and ask: is this doubt still in argumentation-stage, or has it begun to ripen? No conclusion-attempt. If it has begun to ripen, sit with the ripening-quality for two minutes (it feels different from the argumentation-quality — softer, slower, fruit-like). The 5.147 claim is that the realized state of no-doubt arrives by ripening-continuously, not by being-decided; the diagnostic is whether your doubt-state is still in argumentation or has moved into ripening.

Arc

5.147 closes cluster 0206 by landing the BG-5.25 kṣīṇa-kalmaṣa-chinna-dvaidha ṛṣis-portrait as the mahaṛṣi-grown, virakti-paid-off, niḥsamśaya-ripened-continuously citizen-roster of the akṣara-niḥsīma village. The cluster's 12 ovis have moved across three structural-blocks: (a) the antaḥsukha-yogī's hallmark and five-fold image-inventory (5.136-5.140); (b) the canonical commentary-on-self frame-break naming Śrīgurū's uvayilā reaching Nivṛttidāsa (5.141-5.143); (c) the BG-5.25 brahma-nirvāṇa-attainment as ananta-sukha-ḍōha-bottom-grasping + ātma-prakāśa-jīvanmukti + niṣkāma-adhikāra + niḥsamśaya-nirantara-ripening (5.144-5.147). Cluster 0207 (BG-5.26) will supply the abhi-tas (on-all-sides) brahma-nirvāṇa for the kāma-krodha-viyukta yatis — the surrounding-environment of the brahma-state, complementing this cluster's inner-substance of it.

Cluster summary

Core teaching: BG-5.24-25 names the antaḥsukha-antar-ārāma-antar-jyotir yogī as brahma-bhūta-adhigacchati-brahma-nirvāṇam and the ṛṣis as kṣīṇa-kalmaṣa-chinna-dvaidha-yata-ātmā-sarva-bhūta-hite-rata. Cluster 0206 unpacks this across 12 ovis in three structural-blocks: (a) 5.136-5.140 (BG-5.24 expansion) — the ātmārāma-svabhāvē hallmark followed by a five-fold image-inventory of the antaḥsukha yogī (sāmarasya-poured at 5.137; ānanda-anukāra + sukha-ankura + mahābodha-vihāra at 5.138; vivekāchē gāva + parabrahma-svabhāva + brahmavidyā-aḷankārale-avayava at 5.139; sattva-of-sattva + chaitanya-āngika at 5.140); (b) 5.141-5.143 (commentary-on-self frame-break) — santa-stuti-rasātiśaya held in-the-bud, granthārtha-dīpa lit by sādhu-hṛdaya-rāūḷī as mangaḷa-uṣā, Śrīgurū's uvayilā reaching Nivṛttidāsa, then the explicit voice-pivot: Śrīkṛṣṇa has spoken — hear that; (c) 5.144-5.147 (BG-5.25 expansion) — the ananta-sukha-ḍōha-bottom-grasped-and-became-that (5.144); the alternative jīvanmukti-claim deheñchi parabrahma sukheñ by ātma-prakāśa-pure (5.145); the brahma-village whose adhikāra belongs to the niṣkāma (5.146); the ṛṣis grown-among-mahaṛṣis, virakti-paid-off, niḥsamśaya-ripened-continuously (5.147). The cluster's interpretive-load: brahma-nirvāṇa is read as current state (देहेंचि) and continuous condition (निरंतर), paralleling cluster 0199's reading of apunar-āvṛtti as current-state with the continuity-marker अहर्निशीं. The chapter-5 jīvanmukti-doctrine is bookended by the two continuity-markers (ahar-niśīm at 5.87 / nirantara at 5.147) and by the two cognitive-claim phrasings (एक आपणपांचि जैसें ते देखतीं विश्व तैसें at 5.89 / आत्मप्रकाशें चोखें जो आपणपेंचि विश्व देखे at 5.145).

Theme tags: antah-sukha, antar-arama, antar-jyoti, atmarama, samarasya, ananda-anukara, mahabodha-vihara, vivekache-gaava, brahmabhuta-adhigacchati, santa-stuti-frame-break, grantharthadipa-sadhuhridaya-rauli, nivrittidasa, shri-gururs-uvayila, anata-sukha-doha, dehemchi-parabrahma-sukheñ, jivanmukti-current-state, akshara-nihsima, niskama-adhikariye, virakta-bhaga-phitale, nihsamshaya-pikalem, nirantar-continuity-marker, kshina-kalmasha, chinna-dvaidha, sarva-bhuta-hite-rata.

Contains extended metaphor: Yes — the cluster is among the corpus's densest in image-cascade content. The five-fold image-inventory at 5.137-5.140 (nine distinct images naming the antaḥsukha yogī); the four-fold composition-doctrine image-cluster at 5.142 (rasa-in-bud, granthārtha-dīpa, sādhu-hṛdaya-rāūḷī, mangaḷa-uṣā); the ananta-sukha-ḍōha bottom-grasping image at 5.144; the akṣara-niḥsīma-gāva village-of-the-niṣkāma image at 5.146; the three-fold ṛṣi-portrait (mahaṛṣi-grown / virakta-paid-off / niḥsamśaya-ripened) at 5.147. The 5.137-5.140 image-inventory is comparable to the 1.4-1.20 santa-stuti opening in its image-density.

Chapter arc position: Cluster 0206 is the brahma-nirvāṇa-pair-card (BG-5.24 + BG-5.25 treated as a single cluster) of chapter 5's karma-samnyāsa-yoga arc. The chapter's doctrinal-progression: BG-5.16 (āditya-vat-jñāna — cluster 0198) → BG-5.17 (jñānin-cognition with four-tat-compounds — cluster 0199) → BG-5.18 (samadarśin-list — cluster 0200) → BG-5.19-22 (intermediate ślokas) → BG-5.23 (kāma-krodha-vega-soḍhā — cluster 0205) → BG-5.24-25 (cluster 0206 — the antaḥsukha brahma-bhūta yogī and the kṣīṇa-kalmaṣa ṛṣis). After the chapter has dismantled exterior-attachment (BG-5.10-22) and named the kāma-krodha-vega tolerance (BG-5.23), the BG-5.24-25 pair lands the positive content of the realized one: inner-sukha + inner-ārāma + inner-jyoti + brahma-bhūta + brahma-nirvāṇa + kṣīṇa-kalmaṣa + chinna-dvaidha + sarva-bhūta-hite-rata. The 12-ovi cluster is one of the chapter's longest. The commentary-on-self frame-break at 5.141-5.143 functions as the chapter-arc's signature-moment — Jñāneśvar's most explicit chapter-5 statement of the Nivṛttidāsa lineage-doctrine, with the granthārtha-dīpa-lit-by-sādhu-hṛdaya-rāūḷī image as the corpus-foundational composition-theology. The bridge into chapter-6's dhyāna-yoga-block is prepared by 5.146-5.147's niṣkāma-adhikāra and niḥsamśaya-pikalē frame: chapter 6 will open with अनाश्रितः कर्मफलं कार्यं कर्म करोति यः । स संन्यासी च योगी च (BG-6.1) and proceed to the dhyāna-yoga progression — the doctrine has been brought to its chapter-5 saturation-point and is ready to pivot into the next chapter's practice-specification.

Connects to next śloka: Cluster 0207 (BG-5.26 — कामक्रोधवियुक्तानां यतीनां यतचेतसाम् । अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम्) supplies the kāma-krodha-viyukta yati card, naming brahma-nirvāṇa as abhi-tas (on-all-sides, all-around) for those who are kāma-krodha-detached, self-restrained, and ātma-viditā. Cluster 0206's BG-5.24-25 named who attains brahma-nirvāṇa and what condition (antaḥsukha + kṣīṇa-kalmaṣa + chinna-dvaidha + sarva-bhūta-hite-rata); BG-5.26 will name where brahma-nirvāṇa is — abhitas, ambient, surrounding the qualified one. The (0206 + 0207) cluster-pair is the condition + the surrounding: cluster 0206 names the inner-substance of the realized one; cluster 0207 names the brahma-nirvāṇa-environment that pervades around such a one. The two clusters land the chapter-5 brahma-nirvāṇa-block, and the chapter then closes (BG-5.27-29 — pratyāhāra preparation verses sparśān kṛtvā bahir bāhyān ... prāṇāpānau samau kṛtvā) by pivoting into the dhyāna-yoga register that opens chapter 6 — the bridge from karma-samnyāsa-yoga (chapter 5) to dhyāna-yoga (chapter 6).