Cluster 0212 — BG-6.1

BG-6.1

Sanskrit: श्रीभगवानुवाच । अनाश्रितः कर्मफलं कार्यं कर्म करोति यः । स संन्यासी च योगी च न निरग्निर्न चाक्रियः ॥१॥

Literal English: The Blessed Lord said — one who, not leaning on the fruit of action, performs the to-be-done action — he is the samnyāsī AND the yogī, not the one without fire and not the one without action.

मराठी (आधुनिक): भगवान म्हणाले — जो कर्मफलाचा आधार न घेता, करणीय कर्म करतो, तो (खरा) संन्यासी आहे आणि तोच योगी आहे; ज्याने केवळ अग्निहोत्र सोडले व कर्मे केली नाहीत — तो (संन्यासी-योगी) नव्हे.

Cluster orientation

Chapter 6 of the Bhagavad Gītā — the dhyāna-yoga chapter — opens not with meditation-instruction but with a karma-yoga continuity statement carried forward from chapter 5. BG-6.1 makes Kṛṣṇa's foundational move: the figure who, without leaning on the fruit of action (anāśrita-karma-phalam), performs the to-be-done action (kāryam karma) — that one is BOTH the samnyāsī AND the yogī. And: he is not the one who has merely dropped the ritual fire (na nir-agniḥ), not the one who has merely stopped acting (na ca akriyaḥ). The verse's two halves are positive identification (true samnyāsa = karma-yoga) and negative correction (formal renunciation alone is not it).

Jñāneśvar's 13-ovi unfolding splits cleanly into four pedagogical-moves:

6.39-6.42 — IDENTITY (4 ovis). Yogī and samnyāsī are non-different (हे एकचि सिनानें झणीं मानीं — do not on any account take them as different); the metaphysical-ground is पाहतां ब्रह्मीं नाहीं अवकाशु । दोहींमाजीं (looking into Brahman, there is no space between the two); illustrated by one-person-two-names, two-paths-one-place, one-water-many-pots.
6.43-6.47 — OPERATIONAL DEFINITION (5 ovis). The figure is the one who, on doing action, does not become coloured at the fruit (कर्में करूनि रागी । नोहेचि फळीं); illustrated by the earth-as-non-grasping-producer (the earth makes sprouts without aham-buddhi, without expecting the seeds back); operationalized as jāti-anukāra + prāsangika-karma (whatever the natural-mode of one's station calls for, in the moment); with two specific restraints — the body does not become sāṭopa (puffed-up), the buddhi does not extend phala-veri (up to the fruit). Closed by the summary identification at 6.47: such a one alone is the samnyāsī; that one alone, with confidence, is the yogīśvara.
6.48-6.50 — NEGATIVE-CORRECTION (3 ovis). The fake samnyāsī who says the fitting-occasional karma must be abandoned as binding merely takes up other action (the plaster-on-plaster illustration; the agraha-paaiku-bondservant image — आग्रहाचा पाइकु । विचंबे वायां). The householder already carries the gṛhastha-burden naturally; adding the samnyāsa-burden as a substitution is merely doubling.
6.51 — POSITIVE-PROMISE (1 ovi). Without abandoning agni-sevā (fire-tending), without crossing the karma-line, yoga-sukha is naturally (स्वभावता) in one's own self (आपणपांचि). This is the chapter-opening's cadent register-shift into the inner-yogic-territory — the āpaṇapāñchi-yoga-sukha formula is Jñāneśvar's signature pointer into the chapter's coming Nātha-yoga operational territory (BG-6.10-onward).

Worth marking against notes/observations.md: the entire 13-ovi block (6.39-6.51) is verbatim-identical to cluster 0190's 5.39-5.51. The same ovis appear once in chapter-5 (Jñāneśvar-teacher voice, landing BG-5.1's question about samnyāsa-and-yoga praise) and again in chapter-6 (Kṛṣṇa-to-Arjuna voice, landing BG-6.1's direct identification). This is one of the most-explicit cross-chapter doctrinal-mirrors in the entire Jñāneśvarī — a deliberate corpus-architectural choice. The chapter-5 opening already installed the same identification in Jñāneśvar's own framing; the chapter-6 opening now re-installs it in Kṛṣṇa's own voice, via BG-6.1's direct Sanskrit text. The two openings differ in who speaks; the doctrine is identical.

Nāth-yoga register: at 0212 the register is still primarily karma-yoga-doctrinal — the chapter's Nātha-tantric vocabulary (cakra, suṣumnā, kuṇḍalinī, anāhata, brahmarandhra) has not yet opened. The single cadent register-shift is at 6.51's āpaṇapāñchi yoga-sukha (confidence:medium) — the chapter-opening's invitation into the inner-yogic-territory the chapter will progressively unfold. The Nātha-yoga layer will land more overtly at BG-6.10-onward.

Ovi 6.39

Original (Marathi): आइकें योगी आणि संन्यासी जनीं । हे एकचि सिनानें झणीं मानीं । एऱ्हवीं विचारिजती जंव दोन्ही । तंव एकचि ते ॥३९॥

Voice: krishna-to-arjuna (anchored in the imperative आइकें — listen, hear — addressed to Arjuna; the chapter's Kṛṣṇa-uvāca register opened at BG-6.1's श्रीभगवानुवाच)

Word-by-word gloss

Marathi	Meaning
आइकें	listen, hear (imperative, addressed to Arjuna)
योगी	the yogī
आणि	and
संन्यासी	the samnyāsī
जनीं	in the world, among people
हे एकचि	these (two) — one alone
सिनानें	as different, as separate
झणीं मानीं	do not on any account presume (झणीं — beware; मानीं — take/presume)
एऱ्हवीं	otherwise, in fact, on examination
विचारिजती	are considered, examined
जंव दोन्ही	as long as / when both
तंव एकचि ते	then those (two) are one

Literal translation

English: Listen — yogī and samnyāsī in the world: do not on any account take these as different. Otherwise, when both are examined, then those two are one.

मराठी (आधुनिक): ऐक — योगी आणि संन्यासी यांना (एकमेकांहून) भिन्न आहेत असे मुळीच मानू नकोस; नीट विचार केला तर ते दोघेही एकच आहेत.

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The opening instruction is in karma-yoga-doctrinal register — the chapter's Nātha-tantric vocabulary opens later, with cadent register-shift at 6.51 and operational opening at BG-6.10-onward.

Cross-references

Internal: 6.40 (developed-further — identity-announcement at 6.39, metaphysical-ground at 6.40); 5.39 (parallel-image — verbatim-identical ovi in cluster 0190, landing BG-5.1's question about yoga and samnyāsa). The verbatim-carry across chapters is the corpus's most-explicit cross-chapter doctrinal-mirror.
Tukaram parallel: None at this ovi (the abstract identity-announcement is a doctrinal register; the bhakti-key resonances will land at 6.43-onward where the operational-definition opens).
Source citation: Bhagavad Gītā 6.1 (direct-paraphrase — Sanskrit's sa samnyāsī ca yogī ca rendered as yogī and samnyāsī — do not take them as different).

Modern application

When you are deciding whether to leave a career in tech to pursue contemplative practice, and you have framed the decision as worldly engagement vs spiritual life — 6.39 says: the very framing is what you should examine first. On careful examination, the two paths you think you are choosing between are not different at the level where the choice would matter.
When you read three biographies of accomplished people — a monk who founded a school, an entrepreneur who quietly devoted years to a craft, a parent who raised children with extraordinary attention — and you sense an underlying commonality. 6.39 names what you are sensing: at the level of yogī-samnyāsī condition, those three figures are one.
When you have spent a decade arguing with yourself about whether to commit harder or let go more, and the argument has worn you out — 6.39 says: examine the argument's premise. The choice you have been making between more-doing and more-renouncing is a choice between two names of the same condition.

Sādhanā

For the next 24 hours, take one decision you are currently treating as a commit-vs-renounce binary (a relationship, a project, a habit), and write one sentence answering: what is the underlying condition that is the same on both sides of the binary? Don't make the decision; just locate the condition the binary obscures.

Arc

6.39 announces the identity; 6.40 will supply the metaphysical-ground — that in Brahman there is no space between the two names.

Ovi 6.40

Original (Marathi): सांडिजे दुजया नामाचा आभासु । तरी योगु तोचि संन्यासु । पाहतां ब्रह्मीं नाहीं अवकाशु । दोहींमाजीं ॥४०॥

Voice: krishna-to-arjuna (Kṛṣṇa-uvāca register continues from 6.39 unbroken)

Word-by-word gloss

Marathi	Meaning
सांडिजे	should be abandoned, let go of
दुजया नामाचा	of the second name (the appearance of a second name)
आभासु	appearance, semblance, illusion (ābhāsa)
तरी	then
योगु तोचि संन्यासु	yoga itself is samnyāsa
पाहतां	on looking, on examination
ब्रह्मीं	in Brahman
नाहीं अवकाशु	there is no space, no room
दोहींमाजीं	between the two

Literal translation

English: Abandon the appearance of the second name — then yoga itself is samnyāsa. On looking into Brahman, there is no space between the two.

मराठी (आधुनिक): दुसऱ्या नावाचा आभास सोडून दे, मग योग हाच संन्यास आहे (हे कळेल). ब्रह्मामध्ये (नीट) पाहिले तर त्या दोघांमध्ये (अंतराचा) अवकाश नाही.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The avakāśa — the space/gap/room between two things; here, the non-existence of space in Brahman between yoga and samnyāsa	Non-dual Vedānta's claim that the two names point to one Brahman; the space-between is a linguistic-artifact, not a real ontological-gap	When you map two scientific theories (say, two different formulations of quantum mechanics — Heisenberg's matrices and Schrödinger's wave-function) and discover they are mathematically equivalent — the space between the two formulations exists in notation, not in nature

Metaphor-family: brahmin-no-space. The image-family is foundational to non-dual Vedānta: the avakāśa (space, gap) between conceptual-categories collapses on examination of the underlying substrate.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The avakāśa register is doctrinal-Vedāntic — the non-existence-of-space-in-Brahman is the standard Advaita warrant for the identity-claim; the Nātha-tantric vocabulary is not engaged.

Cross-references

Internal: 5.40 (parallel-image — verbatim-identical ovi in cluster 0190); 6.39 (developed-further — announcement → ground); 6.41 (developed-further — ground → illustration).
Tukaram parallel: None at this ovi.
Source citation: Bhagavad Gītā 6.1 (echo — the and in sa samnyāsī ca yogī ca is read non-dually); Brahmasūtra 1.1.4 (echo — तत्तु समन्वयात्, the converging-purport warrant for non-dual identity).

Modern application

When two vocabularies in your own life — the language of work and the language of practice — keep producing what feels like an irresolvable tension, and you have been trying to integrate them. 6.40 says: the integration-effort is already too late. Look at the avakāśa — is there actually a space between them, or have you been treating a name-difference as a thing-difference?
When you read two spiritual traditions (say, Christian apophaticism and Vedānta) and feel that you have to choose. 6.40 says: examine the avakāśa between the two before choosing. The choosing-effort may be measuring an avakāśa that does not exist in the territory both traditions point to.
When a colleague describes their work using language radically different from yours — flow, creative process, intuition — and you describe yours as systems, discipline, rigor — and the conversation feels like cross-purposes. 6.40 says: the avakāśa between the vocabularies is more visible than the avakāśa between the actual conditions you each report.

Sādhanā

Today, identify one pair of words you use that you have been treating as opposed (success/peace, productivity/rest, ambition/contentment, work/play). Write one sentence answering: is the avakāśa I see between these two words actually present in the lived situation, or only in the names? Five minutes. Be precise.

Arc

6.40 supplies the metaphysical-ground (no avakāśa in Brahman); 6.41 will supply the first concrete illustration — one person addressed by two different names.

Ovi 6.41

Original (Marathi): जैसें नामाचेनि अनारिसेपणें । एका पुरुषातें बोलावणें । कां दोहींमार्गीं जाणें । एकाचि ठाया ॥४१॥

Voice: krishna-to-arjuna (Kṛṣṇa-uvāca register continues unbroken)

Word-by-word gloss

Marathi	Meaning
जैसें	just as
नामाचेनि	by names
अनारिसेपणें	by their appearance-of-being-different (anārisepaṇa — appearance of dissimilarity)
एका पुरुषातें	one (single) person
बोलावणें	is called, addressed
कां	or
दोहींमार्गीं जाणें	going by two paths
एकाचि ठाया	to one and the same place

Literal translation

English: Just as one person is addressed by names that appear different (because the names have an appearance-of-dissimilarity), or as one travels by two paths to one and the same place — (so it is with yogī and samnyāsī).

मराठी (आधुनिक): जसा एकाच माणसाला (वेगवेगळी) नावे असल्यामुळे (आपण) त्यांना भिन्न माणसे मानू, किंवा दोन वेगळ्या मार्गांनी जाऊनसुद्धा (आपण) एकाच ठिकाणी पोहोचतो — (तसेच योग आणि संन्यास हे एकच आहेत).

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
One person addressed by two different names (e.g., father at home, doctor at work) — the names have an anārisepaṇa (appearance-of-difference) but point to one person	Yoga and samnyāsa are two names for the figure who acts without leaning on the fruit; the appearance-of-difference between the names is a name-artifact, not a person-artifact	When you discover that a colleague you knew in one professional context (technical name, formal manner) is also the local musician you have heard for years (informal name, public persona) — same person, two name-systems
Two roads converging at one village	Two doctrinal paths (yoga and samnyāsa) converging at one realization	Two airlines fly from JFK to Heathrow by different routes (great-circle, southern detour) — different paths, one destination

Metaphor-families: one-person-two-names and two-paths-one-destination. Both are standard pedagogical-illustrations in the Vedāntic tradition for the one-referent-many-namings logic.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: 5.41 (parallel-image — verbatim-identical ovi in cluster 0190); 6.40 (developed-further — ground → illustration); 6.42 (developed-further — first illustrations → third illustration with inverted logic).
Tukaram parallel: None at this ovi.
Source citation: Bhagavad Gītā 6.1 (echo — the and in sa samnyāsī ca yogī ca illustrated by one-referent-two-name logic).

Modern application

When you realize that your meditation teacher (Buddhist, formal) and your therapist (CBT, secular) are using different vocabularies to point you toward the same psychological non-attachment condition. 6.41 says: same person being addressed by two names. The work is one; the labels are two.
When two communities you belong to (a faith community, a recovery community) seem to be giving you the same instruction in different idioms, and you have been trying to translate between them as if they were different. 6.41 says: they are two paths to one village. Stop translating; let both inform.
When you read a poem and a scientific paper that, in different vocabularies, name the same observation about attention. 6.41 says: take the convergence as evidence of the underlying phenomenon's reality, not as a coincidence to be explained-away.

Sādhanā

Pick one instruction you have received from two different sources in your life (e.g., be present from a meditation teacher; show up from a coach; attend from a parent). Write one sentence: what is the underlying instruction these three vocabularies all name? Two minutes. Notice that the anārisepaṇa of the names was hiding the unity of the instruction.

Arc

6.41 supplies two illustrations from the two-into-one direction (two names → one person; two paths → one place); 6.42 will supply a third illustration with the inverse logic — one substance appearing as many.

Ovi 6.42

Original (Marathi): नातरी एकचि उदक सहजें । परि सिनाना घटीं भरिजे । तैसें भिन्नत्व जाणिजे । योगसंन्यासांचें ॥४२॥

Voice: krishna-to-arjuna (Kṛṣṇa-uvāca register continues unbroken)

Word-by-word gloss

Marathi	Meaning
नातरी	or else, alternatively
एकचि उदक	one and the same water
सहजें	naturally
परि	but
सिनाना घटीं	into separate pots
भरिजे	is poured, filled
तैसें	so, thus
भिन्नत्व	the difference (bhinnatva)
जाणिजे	should be known, understood
योगसंन्यासांचें	of yoga and samnyāsa

Literal translation

English: Or — one and the same water, naturally [one], is poured into separate pots. Thus should the difference between yoga and samnyāsa be understood (i.e., as merely the pot-difference, not the water-difference).

मराठी (आधुनिक): किंवा (अशा प्रकारे समज की) एकच पाणी (मुळचे) एकच असते, पण ते वेगवेगळ्या भांड्यांमध्ये भरले जाते. तसेच योग आणि संन्यास यांच्यातील भिन्नत्व (केवळ नामापुरते आहे असे) समजावे.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
One water poured into separate pots — the water is naturally one (`एकचि उदक सहजें`); the pot-distinction is what creates the appearance of separate waters	Yoga and samnyāsa are two pot-namings of one water (the condition of fruit-non-attachment); the bhinnatva is a name-artifact, not a substance-artifact	When the same data is published in two journals with different framings — machine learning and statistical inference — the data is one, the framing-pots are two. The reader who confuses framing-difference for data-difference is reading the pot and missing the water

Metaphor-family: one-water-many-pots. Inverse of the salt-dissolved-in-water (BṛU 2.4.12) image — here, one substance appears as many through pot-differentiation; in BṛU, substance dissolves into one through water-pervasion. Both image-families ground the same non-dual logic.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: 5.42 (parallel-image — verbatim-identical ovi in cluster 0190); 6.41 (developed-further — two-into-one illustration → one-into-many illustration); 6.43 (developed-further — illustration-block closes → operational definition opens).
Tukaram parallel: None at this ovi.
Source citation: Bhagavad Gītā 6.1 (echo — and read non-dually); Bṛhadāraṇyaka Upaniṣad 2.4.12 (echo — salt-in-water as Upaniṣadic precedent for one-substance-many-appearances).

Modern application

When you have realized that the same emotion (say, dissatisfaction) shows up in three different containers (work-stress, relationship-strain, free-time-restlessness) — and you have been treating each as a separate problem. 6.42 says: one water, three pots. Treat the water, not the pots.
When you read three biographies of contemplative figures across three traditions (a desert father, a Zen monk, a Sūfī sheikh) and notice that the same condition is named in three different idiom-pots. 6.42 says: the condition is the water; the idioms are the pots.
When a team-conflict surfaces in three different meeting-contexts and each context proposes a different fix. 6.42 says: the conflict is the water; the meeting-contexts are the pots. The fix-attempts are pot-decorations.

Sādhanā

Identify one recurring emotion or pattern in your life that shows up in three different domains. Name the pattern in one sentence, without naming the domains. Today, when the pattern arises in any domain, notice the water (the pattern itself) rather than the pot (the domain). One minute of recognition each time.

Arc

6.42 closes the three-illustration identity-block. 6.43 will pivot — having grounded the identity of yoga and samnyāsa, it now turns to the operational definition: who is this figure, and what does he actually do?

Ovi 6.43

Original (Marathi): आइकें सकळ संमतें जगीं । अर्जुना गा तोचि योगी । जो कर्में करूनि रागी । नोहेचि फळीं ॥४३॥

Voice: krishna-to-arjuna (anchored by explicit vocative अर्जुना गा)

Word-by-word gloss

Marathi	Meaning
आइकें	listen
सकळ संमतें	by the consensus of all (sakala-sammata)
जगीं	in the world
अर्जुना गा	O Arjuna (vocative)
तोचि योगी	that one alone is the yogī
जो	who
कर्में करूनि	having done karma, on doing actions
रागी	coloured, attached (rāgī)
नोहेचि फळीं	does not become — at the fruit

Literal translation

English: Listen — by the consensus of all in the world, O Arjuna, that one alone is the yogī, who, on performing actions, does not become coloured (rāgī) at the fruit.

मराठी (आधुनिक): ऐक — जगातील सर्व (शास्त्रकारांचे) एकमत असे आहे की, हे अर्जुना, जो कर्मे करूनही फळामध्ये रागी (आसक्त) होत नाही, तोच (खरा) योगी आहे.

Metaphor-unfold

No extended metaphor in this ovi. The ovi is the cluster's pivot — moving from illustration-of-identity (6.39-6.42) into operational-definition (6.43-6.47).

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The operational-definition is in karma-yoga register.

Cross-references

Internal: 5.43 (parallel-image — verbatim-identical ovi in cluster 0190); 6.44 (developed-further — announcement → earth-illustration); 3.143 (developed-further — chapter-3's niṣkāma-karma installation as the precursor doctrinal-territory).
Tukaram parallel: abhang 2922 (karma-became-Nārāyaṇa — samchita-prārabdha-kriyamāṇa all-became-Nārāyaṇa; the bhakti-key form of karma-non-binding. Where 6.43 says the karmī who is not coloured at the fruit IS the yogī, Tukaram 2922 says all three kinds of karma have become Nārāyaṇa — therefore no bondage. See project memory: Tukaram canonical karma-non-dual.)
Source citation: Bhagavad Gītā 6.1 (direct-paraphrase — Sanskrit's anāśrita-karma-phalam rendered with the affective-verb rāgī nohechi phaḷīm — does not become coloured at the fruit); Bhagavad Gītā 2.47 (echo — karmaṇy-evādhikāras te mā phaleṣu kadācana, the karma-yoga foundational verse here re-deployed at the chapter-6 opening).

Modern application

When you have completed a project at work and notice — quietly, without spectacle — that you did not become more pleased on the praise-day and less pleased on the no-feedback-day. 6.43 names what was operating in you: you were doing karma without becoming rāgī at the fruit. The technical name for the condition is the verse's content.
When you finish a creative work and post it, and then catch yourself refreshing for likes — and recognize the refreshing as the rāga at the fruit the verse is naming. The recognition is itself the early form of disentanglement; 6.43 says the disentangled state is what the consensus of all in the world calls yogī.
When you parent a child through a year of homework and college-applications and notice that the outcome-anxiety is yours, not theirs — and you put the anxiety down so that the doing-the-work-with-them can continue without it. 6.43 names that putting-down as the operational definition of yoga, and the parenting-without-outcome-anxiety as the practice itself.

Sādhanā

Today, pick one task you have already committed to (a meeting, an email, a phone call, a meal-preparation). Before doing it, write one sentence: what is the fruit I am leaning on (anāśrita-karma-phalam) — what specific praise/approval/outcome do I expect? Then do the task; afterward, write one sentence: did the doing change when the leaning was named? Two minutes total. The naming-and-doing is the practice.

Arc

6.43 announces the operational definition (the karmī who is not coloured at the fruit); 6.44 will supply the earth-illustration — the earth produces sprouts naturally, without aham-buddhi, and without expecting the seeds back.

Ovi 6.44

Original (Marathi): जैसी मही हे उद्भिजें । जनी अहंबुद्धीवीण सहजें । आणि तेथिंचीं तियें बीजें । अपेक्षीना ॥४४॥

Voice: krishna-to-arjuna (Kṛṣṇa-uvāca register continues unbroken)

Word-by-word gloss

Marathi	Meaning
जैसी	just as
मही	the earth (mahī)
हे उद्भिजें	these sprouts/plants (udbhija — that-which-grows-from)
जनी	produces, gives birth to
अहंबुद्धीवीण	without aham-buddhi (the I-am-the-doer-conception)
सहजें	naturally
आणि तेथिंचीं तियें बीजें	and those seeds-from-there
अपेक्षीना	does not expect (back)

Literal translation

English: Just as the earth produces these sprouts — naturally, without I-am-the-doer-conception — and does not expect back the seeds from which they grew.

मराठी (आधुनिक): जशी पृथ्वी (वनस्पतींना) सहजपणे, अहंबुद्धीशिवाय, जन्म देते, आणि (पुन्हा) तिकडची बीजे परत मिळतील अशी अपेक्षा करत नाही — (तसा खरा कर्म-योगी आहे).

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The earth producing sprouts (`मही हे उद्भिजें जनी`) — the earth acts; sprouts arise; the earth has no aham-buddhi (no I-am-the-producer conception); the earth does not expect the seeds back as repayment	The yogī-samnyāsī performs action without the I-am-doing-it conception (no aham-buddhi-at-the-doing) and without expecting the fruit (no apekṣā-at-the-fruit)	When a teacher who has been at it for thirty years teaches a class without the I-am-the-teacher self-consciousness, and without anxiety about whether the students will show up with what was given — the teaching happens; the credit is not claimed; the receipt is not expected

Metaphor-family: earth-as-non-grasping-producer. The image is Jñāneśvar's signature nature-illustration for the karma-yoga operational condition.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: 5.44 (parallel-image — verbatim-identical ovi in cluster 0190); 6.43 (developed-further — announcement → illustration); 6.45 (developed-further — earth-lesson → application-to-human-karmic-field).
Tukaram parallel: abhang 2471 (vṛkṣa-vallī eco-bhakti — trees-vines our kinsmen; the bhakti-key form of the same nature-as-spiritual-model logic. Both texts read the natural world as a model-for-the-spiritual-condition. See project memory: Tukaram vṛkṣa-vallī eco-bhakti abhang.)
Source citation: Bhagavad Gītā 6.1 (echo — anāśrita-karma-phalam operationalized as the earth's aham-buddhi-veena + bījāñchī apekṣīnā).

Modern application

When you make breakfast for a family for the thousandth time and notice the making happens without the I-am-the-breakfast-maker monologue — and the breakfast does not require the recipients' acknowledgment to have been worth making. 6.44 says: this is what earth-producing-sprouts names. The condition is daily-available.
When you write code that is used by people you will never meet, and the use is the work's only relevant outcome — and you find yourself, after the deployment, not refreshing the GitHub stars page. 6.44 says: that not-refreshing is the apekṣīnā-bījem (not-expecting-the-seeds-back) condition.
When you give money or time to a cause and the giving is structurally anonymous (no donor wall, no recognition) — and the giving happens anyway, year after year. 6.44 says: this is the mahī-as-yogī model: produce-without-aham-buddhi, do-not-expect-the-seeds-back.

Sādhanā

Today, find one task that you do anonymously (no recognition possible, no record kept). Notice — for the duration of the task — how the doing feels when the aham-buddhi and the apekṣā are structurally absent. Three minutes of noticing. Write one sentence afterward: what is different about the doing when the two grips are absent?

Arc

6.44 supplies the earth-illustration's structural lesson; 6.45 will apply the lesson to the human karmic field — the yogī-samnyāsī performs action by the jāti-anukāra (natural-mode of one's lineage) and the anvaya-ādhāra (natural-mode of one's station), each action arising as the occasion calls for it.

Ovi 6.45

Original (Marathi): तैसा अन्वयाचेनि आधारें । जातीचेनि अनुकारें । जें जेणें अवसरें । करणें पावे ॥४५॥

Voice: krishna-to-arjuna (Kṛṣṇa-uvāca register continues unbroken)

Word-by-word gloss

Marathi	Meaning
तैसा	so, in that way
अन्वयाचेनि	by the anvaya (lineage, natural-mode of station)
आधारें	by the support, basis
जातीचेनि	by the jāti (birth, lineage)
अनुकारें	by the natural-following-mode
जें जेणें अवसरें	whatever, in whatever occasion (avasara — moment, opportunity)
करणें पावे	the doing falls to one, arises as the to-be-done

Literal translation

English: Thus (the yogī-samnyāsī), by the support of his anvaya (natural-mode of station) and by the natural-following-mode of his jāti (lineage), [does] whatever, in whatever occasion, falls to him as to-be-done.

मराठी (आधुनिक): त्याचप्रमाणे (तो खरा योगी) आपल्या अन्वयाच्या आधारावर आणि जातीच्या स्वाभाविक अनुकारानुसार — जे जे (कर्म) ज्या ज्या प्रसंगी करणे योग्य ठरते, ते (तसेच करतो).

Metaphor-unfold

No extended metaphor in this ovi (the metaphor is carried over from 6.44's earth-illustration and applied to the human karmic field — but this ovi itself does not deploy a fresh extended metaphor).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: 5.45 (parallel-image — verbatim-identical ovi in cluster 0190); 6.44 (developed-further — earth-illustration → human-application); 6.46 (developed-further — what-to-do → with-what-restraints).
Tukaram parallel: None at this ovi (the sva-dharma operational language is in jñāna-yoga-doctrinal register, not in the bhakti-key territory where Tukaram parallels land).
Source citation: Bhagavad Gītā 3.35 (echo — śreyān sva-dharmo viguṇaḥ paradharmāt svanuṣṭhitāt, the sva-dharma warrant); Bhagavad Gītā 6.1 (echo — kāryam karma operationalized as the prāsangika-karma).

Modern application

When you find yourself in a meeting where a specific small task needs doing (someone needs to take notes, someone needs to follow up) and you take it on because it falls to you in the moment, not because it advances your visibility. 6.45 says: this is jeṇē avasarēm karaṇēm pāve — whatever-falls-to-you-in-whatever-moment. The doing-as-it-falls is the operational form.
When you stop trying to re-architect your career and instead respond to what is in front of you (the email that came in, the colleague who asked) by the natural mode of your station. 6.45 says: the anvayāchēni ādhārēm operation is already available; the re-architecting was the samkalpa-effort that needed dropping.
When you parent a child by what this child needs at this moment (not by what a parenting-book template prescribes for children of this age) — by the jāti-anukāra of the actual situation. 6.45 says: the natural-mode-of-the-occasion is the karmic field; the templates are the samkalpa-overlays.

Sādhanā

Today, observe one occasion-of-action in your life — a moment when you noticed this needs doing now — and write one sentence: was the doing performed by occasion-following, or by samkalpa-template? Two minutes of reflection.

Arc

6.45 names what is done (whatever the occasion calls for); 6.46 will name the two restraints under which it is done: body not puffed-up, buddhi not extending to the fruit.

Ovi 6.46

Original (Marathi): तें तैसेंचि उचित करी । परी साटोपु नोहे शरीरीं । आणि बुद्धीही करोनि फळवेरी । जायेचिना ॥४६॥

Voice: krishna-to-arjuna (Kṛṣṇa-uvāca register continues unbroken)

Word-by-word gloss

Marathi	Meaning
तें तैसेंचि	that (action), in that very way
उचित करी	does what is fitting
परी	but
साटोपु	sāṭopa — puffed-up-ness, self-importance-bloating
नोहे शरीरीं	does not arise in the body
आणि बुद्धीही	and the buddhi too
करोनि	having done
फळवेरी	up to the fruit (phala-veri)
जायेचिना	does not go

Literal translation

English: He does that fitting [action] in just that way; but no sāṭopa (puffed-up-ness) arises in the body, and the buddhi too, having done [the action], does not go [extending] up to the fruit.

मराठी (आधुनिक): तो उचित कर्म तसेच (पूर्ण) करतो; पण त्याच्या शरीरात साटोप (आढ्यता) येत नाही, आणि बुद्धीसुद्धा कर्म केल्यानंतर फळापर्यंत (पोचण्यासाठी) जात नाही.

Metaphor-unfold

No extended metaphor in this ovi — the ovi supplies two operational-restraints rather than an illustrative-image.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: 5.46 (parallel-image — verbatim-identical ovi in cluster 0190); 6.45 (developed-further — what-to-do → with-what-restraints); 6.47 (developed-further — restraints → summary identification as yogīśvara).
Tukaram parallel: None at this ovi.
Source citation: Bhagavad Gītā 6.1 (direct-paraphrase — anāśrita-karma-phalam doubled into the body-restraint + buddhi-restraint pair).

Modern application

When you finish a difficult presentation and notice — for the first time in years — that the body did not bloat into the I-just-killed-it posture, and the buddhi did not start running the calculation about what this means for promotion. 6.46 says: those two absences ARE the operational signature of the yogī-condition. Not absence-of-action; absence of sāṭopa and phala-veri.
When a creative work is well-received and you catch the body starting to bloat (the chest, the shoulders, the smile) and the buddhi starting to extend (what does this mean for the next book? for the followers? for the brand?) — and you notice the two grips arising and let them dissolve without suppressing them. 6.46 names what you are doing: keeping the body from sāṭopa, keeping the buddhi from phala-veri-extension.
When you complete an act of kindness (a neighbor helped, a stranger directed) and notice that the story-of-myself-as-kind did not run afterward — the body did not bloat with self-image, the buddhi did not extend toward expected-gratitude. 6.46 names that absence as the yogīśvara signature.

Sādhanā

Today, after you complete one ordinary task (an email, a meal, a phone call), pause for thirty seconds and check: (a) is the body in sāṭopa? (b) is the buddhi extending toward fruit-imagination? Note which restraint is harder to hold. Repeat tomorrow with the harder one in mind.

Arc

6.46 supplies the two restraints; 6.47 will close the operational-definition with the summary-identification: such a one alone is the samnyāsī; that one alone, with confidence, is the yogīśvara.

Ovi 6.47

Original (Marathi): ऐसा तोचि संन्यासी । पार्था गा परियेसीं । तोचि भरंवसेनिसीं । योगीश्वरु ॥४७॥

Voice: krishna-to-arjuna (anchored by explicit vocative पार्था गा परियेसीं — O Pārtha, hear it)

Word-by-word gloss

Marathi	Meaning
ऐसा तोचि संन्यासी	such a one alone is the samnyāsī
पार्था गा	O Pārtha (vocative)
परियेसीं	hear, listen well
तोचि	that one alone
भरंवसेनिसीं	with confidence, with certainty (bharamvasā — assurance)
योगीश्वरु	yogīśvara — the lord-among-yogīs

Literal translation

English: Such a one alone is the samnyāsī — O Pārtha, hear it well; that one alone, with full confidence, is the yogīśvara (the lord-among-yogīs).

मराठी (आधुनिक): हे पार्था, नीट ऐक — असाच (माणूस) खरा संन्यासी आहे; आणि तोच पूर्ण विश्वासाने योगीश्वर (योग्यांचा अधिपती) आहे.

Metaphor-unfold

No extended metaphor in this ovi — the ovi is the cluster's climactic summary-identification.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The intensification yogī → yogīśvara (lord-among-yogīs) is doctrinal-amplification, not Nātha-tantric.

Cross-references

Internal: 5.47 (parallel-image — verbatim-identical ovi in cluster 0190); 6.46 (developed-further — restraints → identification); 6.48 (developed-further — positive-summary → negative-correction).
Tukaram parallel: None at this ovi.
Source citation: Bhagavad Gītā 6.1 (direct-paraphrase — sa samnyāsī ca yogī ca rendered with intensification yogī → yogīśvara).

Modern application

When you have spent months wondering if your secular life counts as spiritual practice — and 6.47 says: hear it with confidence — the figure who acts with the two restraints (no sāṭopa, no phala-veri) IS the samnyāsī. The qualification is not formal; it is operational.
When you have been comparing yourself to real renunciates (monastics, ascetics) and feeling inferior — and 6.47 says: with confidence, that one (the householder operating under the two restraints) is the yogīśvara. The hierarchy you have been measuring yourself against does not survive the verse's own ranking.
When you read the verse and the vocative Pārtha gā pariyesīm (hear it well) lands as if addressed to you — that landing is not coincidence; it is the verse's structural address-mode. 6.47 says: hear with confidence, the identification holds.

Sādhanā

Today, write one sentence: if I take 6.47 at its word, who in my life — in the next 24 hours — is operating as a yogīśvara that I had not previously recognized as such? Two minutes. Notice that the verse is reclassifying figures in your life.

Arc

6.47 closes the positive-definition block; 6.48 will open the negative-correction: the verse's second half (न निरग्निर्न चाक्रियः) — the fake samnyāsī who claims to renounce karma but merely substitutes other action.

Ovi 6.48

Original (Marathi): वांचूनि उचित कर्म प्रासंगिक । तयातें म्हणे हे सांडावें बद्धक । तरी टांकोटांकीं आणिक । मांडीचि तो ॥४८॥

Voice: krishna-to-arjuna (Kṛṣṇa-uvāca register continues unbroken)

Word-by-word gloss

Marathi	Meaning
वांचूनि	apart from, except for (vāñcūn)
उचित कर्म प्रासंगिक	the fitting occasional karma
तयातें	to that one
म्हणे	says
हे सांडावें बद्धक	this is to be abandoned (as) binding
तरी	then
टांकोटांकीं	by the rod / by the dropping (ṭānkō-ṭānkīm)
आणिक	other (actions)
मांडीचि तो	he merely sets up / takes up

Literal translation

English: But — if [someone] says about the fitting occasional karma, this is to be abandoned as binding, then by the rod-of-dropping he merely sets up other [actions in their place].

मराठी (आधुनिक): परंतु जर कोणी प्रासंगिक उचित कर्माला "हे बंधनकारक आहे म्हणून सोडावे" असे म्हणत असेल, तर तो (एक कर्म) सोडण्याच्या क्रियेनेच (दुसरे) कर्म पुन्हा उभे करतो.

Metaphor-unfold

No extended metaphor in this ovi — the ṭānkō-ṭānkīm image (the rod of dropping or the snap of abandonment) is more an idiomatic-phrase than an extended metaphor. The next ovi (6.49) will deploy the plaster-on-plaster image as the extended-metaphor for this substitution-pattern.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: 5.48 (parallel-image — verbatim-identical ovi in cluster 0190); 6.47 (developed-further — positive-summary → negative-correction); 6.49 (developed-further — naming the error → plaster-illustration of it).
Tukaram parallel: abhang 2844 (THE 4-abhang anti-fake-renunciate cluster, 2844-2847 — gājarāñcī-pungī-jōgis, ṭīḷā-ṭōpī-gosāvīs, tobacco-cannabis pseudo-sants; the 17th-century bhakti-key social-protest form of the same anti-fake-samnyāsa polemic Jñāneśvar mounts here as doctrinal-correction. See project memory: Tukaram 4-abhang anti-fake-renunciate cluster.)
Source citation: Bhagavad Gītā 6.1 (direct-paraphrase — na nir-agniḥ na cākriyaḥ — not the one without fire, not the one without action — Jñāneśvar reads the false-renunciation move and rejects it); Bhagavad Gītā 3.4 (echo — na karmaṇām anārambhāt naiṣkarmyam puruṣo'śnute na ca samnyasanād eva siddhim samadhigacchati, the chapter-3 foundational warrant).

Modern application

When someone quits social media claiming it binds them but then transfers the same compulsive-attention-pattern to a different platform (newsletters, podcasts, news-apps). 6.48 says: the quitting did no useful work; the substitution preserved the binding-condition under a different name.
When someone leaves a relationship claiming the relationship was the problem, only to enter a new relationship with the same dynamic. 6.48 says: the leaving was the ṭānkō-ṭānkīm-rod; the new relationship is the āṇika (other action). The dynamic was not in the relationship; it was in the substitution-pattern.
When someone quits their job to pursue meaningful work and then reconstitutes the same overwork-and-status patterns in the new role. 6.48 says: the quitting did not address the operating condition; only the operating condition can.

Sādhanā

Today, identify one substitution-pattern in your own history: one time you dropped X claiming it was the problem, and reconstituted the same dynamic in Y. Write one sentence naming the constant across X and Y. Two minutes. The naming-of-the-constant is the early form of dropping the substitution-strategy itself.

Arc

6.48 names the substitution-error; 6.49 will illustrate it with the plaster-on-plaster image — washing off one coat and immediately applying another wastes the effort.

Ovi 6.49

Original (Marathi): जैसा क्षाळूनियां लेपु एकु । सवेंचि लाविजे आणिकु । तैसेनि आग्रहाचा पाइकु । विचंबे वायां ॥४९॥

Voice: krishna-to-arjuna (Kṛṣṇa-uvāca register continues unbroken)

Word-by-word gloss

Marathi	Meaning
जैसा	just as
क्षाळूनियां	having washed off
लेपु एकु	one coat of plaster (lepa)
सवेंचि	immediately, right away
लाविजे आणिकु	another is applied
तैसेनि	so
आग्रहाचा	of obstinacy / of rigid-clinging (agraha)
पाइकु	servant, bond-servant (pāiku)
विचंबे वायां	is wasted uselessly (vāyām — in vain)

Literal translation

English: Just as, having washed off one coat of plaster, another is immediately applied — so the bond-servant of agraha (rigid-clinging) is wasted uselessly.

मराठी (आधुनिक): जसा एखादा (माणूस) एक लेप काढून लगेच दुसरा लेप लावतो, तसा आग्रहाचा (हट्टाचा) पाईक (बंधलेला सेवक) निरर्थक श्रम घेतो.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The plaster-washing-and-re-applying (`क्षाळूनियां लेपु एकु । सवेंचि लाविजे आणिकु`) — one coat washed off and another immediately applied; the washing and the applying together produce no net change	The substitution-form of false renunciation — dropping one action-set (claiming it binds) and immediately taking up another action-set (claiming it liberates); the net karmic-position is unchanged	When someone deletes their Twitter account (washing off the plaster) and immediately opens an account on a different platform (applying new plaster) — the washing and the re-applying together produce zero net liberation from the underlying engagement-pattern
The āgrahāchā pāiku — the bondservant of obstinacy — agency that is captured by the very strategy meant to liberate it	The fake-renunciate's agraha (rigid-clinging to the substitution-strategy) is itself the bondage; the very effort to escape becomes a new chain	The productivity-system-collector — someone who keeps switching to the next better productivity system and is enslaved by the searching-and-switching itself. The pāiku of the next better system is bonded by the searching-pattern, not by any system

Metaphor-families: plaster-washed-and-reapplied and agraha-paaiku-bondservant. Both image-families locate the bondage in the substitution-strategy itself rather than in any particular action.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: 5.49 (parallel-image — verbatim-identical ovi in cluster 0190); 6.48 (developed-further — abstract naming → plaster-illustration); 6.50 (developed-further — abstract illustration → concrete social-instance with gṛhastha-burden).
Tukaram parallel: None at this ovi (Tukaram 2844-2847 land more directly on the social-instance at 6.48 and 6.50 than on the plaster-abstraction at 6.49).
Source citation: Bhagavad Gītā 6.1 (echo — na nir-agniḥ na cākriyaḥ illustrated through the plaster-substitution image); Bhagavad Gītā 18.7 (echo — niyatasya tu samnyāsaḥ karmaṇo nopapadyate; mohāt tasya parityāgas tāmasaḥ parikīrtitaḥ, the chapter-18 final-statement that renunciation of obligatory karma out of delusion is tāmasic).

Modern application

When you have been trying every meditation technique for ten years and you recognize, finally, that the searching-and-switching IS the agraha-pāiku the verse is naming. 6.49 says: the trying (washing-off the previous technique) and the re-trying (applying the next one) together produce no net practice. The pāiku-bondage is the search itself.
When you have quit alcohol, then sugar, then phone-scrolling, then over-working, then perfectionism — each time treating one as the problem and the next as the solution — and recognize the substitution-pattern itself as the operating condition. 6.49 says: the plaster is being washed and re-applied; the bondage is in the substituting.
When you watch a friend leave one self-improvement program for another, year after year, with the same dissatisfaction at each transition — and recognize what they will not yet recognize: the programs are plaster-coats; the seeking-the-next-program is the agraha-pāiku.

Sādhanā

Today, identify one domain in your life where you are an agraha-pāiku — bonded to the search-and-switch rather than to the underlying practice. Write one sentence: what would not-switching look like for one week? Three minutes. Do not commit to the not-switching; just write down what it would look like.

Arc

6.49 illustrates the substitution-error abstractly; 6.50 will make the illustration concrete and social — the householder already carries the gṛhastha-burden naturally; adding the samnyāsa-burden as substitution is mere doubling.

Ovi 6.50

Original (Marathi): गृहस्थाश्रमाचें वोझें । कपाळीं आधींचि आहे सहजें । कीं तेंचि संन्याससवा ठेविजे । सरिसें पुढती ॥५०॥

Voice: krishna-to-arjuna (Kṛṣṇa-uvāca register continues unbroken)

Word-by-word gloss

Marathi	Meaning
गृहस्थाश्रमाचें	of the gṛhastha-āśrama (householder-station)
वोझें	burden, weight (oze)
कपाळीं	on the forehead
आधींचि	already (āḍhimcha)
आहे सहजें	is naturally (sahaja)
कीं	and (further)
तेंचि	that very one
संन्याससवा	the samnyāsa-burden / samnyāsa-companion
ठेविजे	is placed
सरिसें पुढती	along with, in addition

Literal translation

English: The burden of the gṛhastha-āśrama is already there, naturally, on the forehead. And then the samnyāsa-burden is placed alongside it, in addition.

मराठी (आधुनिक): गृहस्थाश्रमाचे ओझे (अगोदरच) कपाळावर स्वाभाविकपणे आहे; आणि (आता) त्याच (माणसाने) संन्यासाचे ओझेसुद्धा बरोबरीने वर ठेवले, (तर तो दुहेरी ओझ्याखाली दबला जाईल).

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The gṛhastha-burden on the forehead (`गृहस्थाश्रमाचें वोझें । कपाळीं आधींचि आहे सहजें`) — the householder already carries the weight of his station, naturally — kapāḷīm (on the forehead) is the Marathi cultural image for fated burden (the things written on the forehead by destiny)	The householder-station is the default carried condition from which the samnyāsa-question arises; the gṛhastha-burden is not chosen and not droppable	When you become a parent, the responsibility-weight is not a choice you took on but a condition that is now on the forehead — adding a spiritual-renunciation layer on top of the parental layer does not remove the parental layer; it doubles the carrying
The double-burden (the samnyāsa-burden placed sarisem puḍhatī — alongside, in addition)	The fake-samnyāsa as additive-overlay rather than substitutive-shift — the substitution-strategy produces, in social-fact, a doubling of carrying	The productivity-system-collector who adds the new system on top of the old habits without dropping anything — the systems accumulate as additive overlays; the carrying-weight multiplies

Metaphor-families: grhastha-burden-on-forehead and double-burden. Both image-families ground the verse's anti-formal-samnyāsa correction in the social-fact that the householder-station is not actually droppable.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: 5.50 (parallel-image — verbatim-identical ovi in cluster 0190); 6.49 (developed-further — abstract substitution → concrete social-instance); 6.51 (developed-further — what is preserved (gṛhastha-burden) → what becomes available when it is preserved (svabhāva-yoga-sukha)).
Tukaram parallel: abhang 2854 (THE canonical householder-dharma 5-verse — uttama-vehavāra, paranārī-as-sisters-mothers, bhūta-dayā, śānti-rūpa; parama-pada by balā-of-vairāgya within the householder station; the Vārkarī tradition's most-developed bhakti-key statement of the gṛhastha-dharma-as-genuine-spiritual-path doctrine. The (Jñāneśvar 6.50 → Tukaram 2854) trajectory is the Vārkarī tradition's foundational householder-bhakti doctrinal axis. See project memory: Tukaram canonical householder-dharma 5-verse.)
Source citation: Bhagavad Gītā 6.1 (echo — na nir-agniḥ preserves the householder's ritual-fire-tending as compatible with true samnyāsa); Manusmṛti 6.1-2 (echo — the four-āśrama formal-framework as background against which BG-6.1's non-formal samnyāsa is corrective).

Modern application

When you have been wondering whether you should take a year off to go on retreat — and 6.50 says: the gṛhastha-burden is on your forehead already; the retreat-burden added alongside it is double-carrying, not single-clarifying. The verse asks: what is preserved when nothing-shifts is preserved?
When you become a parent and feel that the spiritual life is now closed to you — and 6.50 says (and Tukaram 2854 confirms): the parental-burden IS the gṛhastha-station the verse is naming; the spiritual life does not require the burden's removal but the burden's natural-non-bloated-non-extending-into-fruit carrying.
When you read the lives of accomplished Vārkarī sants and notice that most of them were householders — Tukaram, Nāmdev, Eknāth, Bahiṇābāī — and 6.50 says: the householder-station is not the barrier the formal-samnyāsa tradition reads it as; it is the site of the verse's true samnyāsa.

Sādhanā

Today, identify the gṛhastha-burden on your own forehead (the responsibilities that are already there naturally — children, parents, mortgage, debts, body-care, household-running). Write one sentence: what would carrying this burden look like if I were not also trying to add a samnyāsa-overlay on top? Two minutes.

Arc

6.50 establishes that the gṛhastha-burden is the carried condition; 6.51 will close the cluster with the positive promise — without abandoning the fire, without crossing the karma-line, yoga-sukha is naturally available in one's own self.

Ovi 6.51

Original (Marathi): म्हणौनि अग्निसेवा न सांडितां । कर्माची रेखा नोलांडितां । आहे योगसुख स्वभावता । आपणपांचि ॥५१॥

Voice: krishna-to-arjuna (Kṛṣṇa-uvāca register continues unbroken to cluster's close)

Word-by-word gloss

Marathi	Meaning
म्हणौनि	therefore
अग्निसेवा	the service-of-fire, agni-sevā (the householder's ritual-fire-tending)
न सांडितां	without abandoning
कर्माची रेखा	the line of karma (the rekhā — the prescribed-line, the obligatory action)
नोलांडितां	without crossing/transgressing
आहे योगसुख	yoga-sukha (the bliss of yoga) is [present]
स्वभावता	naturally, by its very nature (svabhāvataḥ)
आपणपांचि	in one's own self (āpaṇapāñchi — Jñāneśvar's signature term)

Literal translation

English: Therefore — without abandoning the agni-sevā (fire-tending), without crossing the line of karma — yoga-sukha is naturally, by its very nature, in one's own self.

मराठी (आधुनिक): म्हणून, अग्निसेवा न सोडता आणि कर्माची रेषा न ओलांडता — योगाचे सुख स्वभावतःच आपल्या स्वतःमध्येच आहे.

Metaphor-unfold

No extended metaphor in this ovi — the āpaṇapāñchi register-shift is more a doctrinal-formula than an illustrative-metaphor. (The yogic-territory-as-inner-mountain metaphor will open in cluster 0214 at 6.54-onward.)

Nāth-yogic layer

Present:true. Referent: yoga-sukha as svabhāvataḥ āpaṇapāñchi — yogic bliss naturally available in one's own self, here, without external-renunciation. Confidence: medium.

Note: The closing formula आहे योगसुख स्वभावता । आपणपांचि is the chapter-6 opening's cadent register-shift into the inner-yogic-territory. The phrase āpaṇapāñchi (in one's own self, in one's own being) is Jñāneśvar's signature pointer to the inner-yogic locus — what the Nātha-tradition calls sahaja-sthiti (the natural condition) and what the chapter's dhyāna-yoga sequence (BG-6.10-onward) will progressively unfold as the bhrū-madhya gaze, the prāṇa-apāna-samīkaraṇa, and the mana-laya. Confidence held at medium because at 6.51 the textual surface is still primarily doctrinal-Vedānta (yoga-sukha as svabhāva — naturally there), and the Nātha-tantric vocabulary (cakra, suṣumnā, kuṇḍalinī, anāhata, brahmarandhra) has not yet appeared in the cluster. The āpaṇapāñchi-yoga-sukha register is the chapter's opening invitation into the inner-territory rather than the operational installation of it. The task-brief's flag — Nāth-yoga layer becomes legitimately invokable in adhyāya 6 — is honored here at the chapter-opening register-shift; the layer will land more securely at BG-6.10-onward.

Cross-references

Internal: 5.51 (parallel-image — verbatim-identical ovi in cluster 0190; the entire 13-ovi block closes here, mirroring the close of the 5.39-5.51 block); 6.50 (developed-further — gṛhastha-burden preserved → yoga-sukha available); 6.52 (foreshadows — cluster 0213's announcement the samnyāsī alone is yogī; the territory located here, the figure named there); 6.61 (foreshadows — cluster 0214's yogārūḍha destination-naming).
Tukaram parallel:
abhang 2618 (mātalē-Vaiṣṇava — intoxicated Vaiṣṇavas, no need of mokṣa/tīrtha/forest, whole earth is Hari-Hara-self; the bhakti-key form of the same yoga-sukha is naturally everywhere doctrine. Both texts dissolve the spiritual-elsewhere in favor of a here-already. See project memory: Tukaram mātalē Vaiṣṇava kīrtana-tableau.)
abhang 2471 (the vṛkṣa-vallī eco-bhakti abhang — the bhakti-key naming of the same svabhāva-naturalness register that 6.51 lands. See project memory: Tukaram vṛkṣa-vallī eco-bhakti abhang.)
Source citation: Bhagavad Gītā 6.1 (direct-paraphrase — the Sanskrit na nir-agniḥ na cākriyaḥ rendered as a Marathi positive-promise with three components: preserve agni-sevā, preserve karma-rekhā, yoga-sukha is svabhāva); Bhagavad Gītā 5.13 (echo — the chapter-5 paraphrase of the same mental-renunciation-with-bodily-action doctrine).

Modern application

When you have been waiting to finish raising the kids before starting a real practice, and 6.51 says: the yoga-sukha is svabhāvataḥ āpaṇapāñchi — naturally, in your own self, while you continue the agni-sevā (fire-tending, ritual obligation) and the karma-rekhā (the line of obligatory action). The waiting was the false-renunciation move; the practice was always here.
When you have wondered whether your daily commute, the cooking, the dishwashing, the bedtime-routine counts as practice — and 6.51 says: the question is mis-framed. The yoga-sukha is not located in the activities (as their fruit) or outside the activities (as their alternative); it is svabhāva, āpaṇapāñchi — in your own self, regardless of which activity is in front of you.
When you read the āpaṇapāñchi formula and notice that you have been looking for the bliss in circumstances (peace-and-quiet, retreat-conditions, low-stress weekends) — and 6.51 says: the location was wrong. The svabhāva is at āpaṇa (one's own self), not at any circumstance.

Sādhanā

Today, set a 7-minute timer at a normal time during your normal day (not a special retreat-time). Sit. Do not change anything about the day. Notice — for those 7 minutes — what is svabhāvataḥ āpaṇapāñchi — already present, naturally, in your own self, that does not require any circumstance-change to access. Write one sentence afterward: what is here, naturally, that I had not been noticing?

Arc

6.51 closes the cluster with the chapter-opening's positive-promise; cluster 0213 (BG-6.2) will name the figure who lives in the svabhāva-yoga-sukha condition (the samnyāsī alone is the yogī) and supply the operational threshold-criterion (samkalpa-tyāga). The chapter-6 doctrinal-foundation continues across the (0212 + 0213 + 0214) three-cluster opening before the chapter ascends into operational dhyāna-yoga proper at BG-6.10-onward.

Cluster summary

Core teaching: BG-6.1 opens chapter 6 with the karma-yoga continuity statement: the true samnyāsī IS the yogī — the one who, without leaning on the fruit of action (anāśrita-karma-phalam), performs the to-be-done action (kāryam karma) — NOT the one who simply lacks the ritual-fire and NOT the one who has abandoned action. Jñāneśvar's 13-ovi unfolding splits into four pedagogical-moves: IDENTITY (6.39-6.42), OPERATIONAL DEFINITION (6.43-6.47), NEGATIVE-CORRECTION (6.48-6.50), POSITIVE-PROMISE (6.51). The promise lands the chapter-opening register-shift: yoga-sukha is svabhāvataḥ āpaṇapāñchi — naturally, in one's own self — while the householder's agni-sevā and karma-rekhā are preserved.

Theme tags: bg-6.1, chapter-6-opening, saamnyaasi-yogi-identification, karma-yoga-continuity, anaashrita-karma-phalam, na-niragnir-na-chaakriyaH, anti-fake-renunciate-correction, grhastha-aashrama-default-condition, jaati-anukaara, praasangika-karma, body-no-saaTopa, buddhi-no-phala-veri, yoga-sukha-svabhaava-aapaNapaaMchi, vaarkari-householder-bhakti-anchor, cross-chapter-verbatim-doctrinal-mirror, 5.39-5.51-equals-6.39-6.51-block.

Contains extended metaphor: Yes — multiple: one-person-two-names + two-paths-one-place (6.41), one-water-many-pots (6.42), earth-as-non-grasping-producer (6.44), plaster-washed-and-reapplied + agraha-paaiku-bondservant (6.49), grhastha-burden-on-forehead + double-burden (6.50).

Chapter arc position: The chapter-6 karma-yoga-continuity-bridge — the first cluster of chapter 6 after the 38-ovi preamble (cluster 0211). The corpus-architectural significance is that the entire 13-ovi block is verbatim-identical to cluster 0190's 5.39-5.51 — one of the most-explicit cross-chapter doctrinal-mirrors in the Jñāneśvarī. Chapter-6 opens by re-installing the chapter-5 conclusion now in Kṛṣṇa's own voice via BG-6.1's direct Sanskrit text. The (0212 + 0213 + 0214) three-cluster opening lays the chapter-6 doctrinal-foundation: identity (0212), threshold-criterion (0213), phase-distinction (0214). The Nātha-yoga register is cadent at 6.51's āpaṇapāñchi (confidence:medium) and will open more securely at BG-6.10-onward.

Connects to next śloka: Cluster 0213 (BG-6.2) — यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव । न ह्यसंन्यस्तसंकल्पो योगी भवति कश्चन — will make BG-6.1's implicit identification into an explicit-imperative and supply the operational threshold-criterion (samkalpa-tyāga). 0212's positive-promise of yoga-sukha svabhāvataḥ āpaṇapāñchi opens the territory; 0213's samkalpa-tyāga names the threshold-event by which the territory is entered. From 0215 onward, the chapter ascends into operational dhyāna-yoga proper.